,systematic ,theology ,a ,compendium and ,commonplace-,book ,designed ,for ,the ,use ,of ,theological ,students ,by ,augustus ,hopkins ,strong1 ,d4,d41 ,,ll4,d4 ,president and ,professor of ,biblical ,theology in the ,rochester ,theological ,seminary ,revised and ,enlarged ,in ,three ,volumes ,volume #b ,the ,doctrine of ,man ,the ,judson ,press ,philadelphia #aijg ,,contents ,part ,,iv4 ,the ,nature1 ,decrees1 ,and ,works of ,god4 7,continued7 ,chapter ,,iv4 ,the ,works ,of ,god2 ,or ,the ,execution ,of ,the ,decrees4 ,section ,i4--,creation4 ,i4 ,definition ,of ,creation4 ,,ii4 ,proof of the ,doctrine of ,creation4 #a4 ,direct ,scripture ,statements4 #b4 ,indirect evidence from ,scripture4 ,,iii4 ,theories which oppose ,creation4 #a4 ,dualism4 #b4 ,emanation4 #c4 ,creation from eternity4 #d4 ,spontaneous generation4 ,,iv4 ,the ,mosaic ,account of ,creation4 #a4 ,its twofold nature1--as uniting the ideas of creation and of development4 #b4 ,its proper interpretation4 ,v4 ,god's ,end in ,creation4 #a4 ,the testimony of ,scripture4 #b4 ,the testimony of reason4 ,,vi4 ,relation of the ,doctrine of ,creation to other ,doctrines4 #a4 ,to the holiness and benevolence of ,god4 #b4 ,to the wisdom and free-will of ,god4 #c4 ,to ,christ as the ,revealer of ,god4 #d4 ,to ,providence and ,redemption4 #e4 ,to the ,observance of the ,sabbath4 ,section ,,ii4--,preservation4 ,i4 ,definition of ,preservation4 ,,ii4 ,proof of the ,doctrine of ,preservation4 #a4 ,from ,scripture4 #b4 ,from ,reason4 ,,iii4 ,theories which virtually deny the doctrine of ,preservation4 #a4 ,deism4 #b4 ,continuous ,creation4 ,,iv4 ,remarks upon the ,divine ,concurrence4 ,section ,,iii4--,providence4 ,i4 ,definition of ,providence4 ,,ii4 ,proof of the ,doctrine of ,providence4 #a4 ,scriptural ,proof4 #b4 ,rational proof4 ,,iii4 ,theories opposing the ,doctrine of ,providence4 #a4 ,fatalism4 #b4 ,casualism4 #c4 ,theory of a merely general providence4 ,,iv4 ,relations of the ,doctrine of ,providence4 #a4 ,to miracles and works of grace4 #b4 ,to prayer and its answer4 #c4 ,to ,christian activity4 #d4 ,to the evil acts of free agents4 ,section ,,iv4--,good ,and ,evil ,angels4 ,i4 ,scripture ,statements and ,imitations4 #a4 ,as to the nature and attributes of angels4 #b4 ,as to their number and organization4 #c4 ,as to their moral character4 #d4 ,as to their employments4 ,a4 ,the employments of good angels4 ,b4 ,the employments of evil angels4 ,,ii4 ,objections to the ,doctrine of ,angels4 #a4 ,to the doctrine of angels in general4 #b4 ,to the doctrine of evil angels in particular4 ,,iii4 ,practical uses of the ,doctrine of ,angels4 ,a4 ,uses of the doctrine of good angels4 ,b4 ,uses of the doctrine of evil angels4 ,part ,v4 ,anthropology1 ,or ,the ,doctrine ,of ,man4 ,chapter ,i4 ,preliminary4 ,i4 ,man a ,creation of ,god and a ,child of ,god4 ,,ii4 ,unity of the ,human ,race4 #a4 ,the argument from history4 #b4 ,the argument from language4 #c4 ,the argument from psychology4 #d4 ,the argument from physiology4 ,,iii4 ,essential ,elements of ,human ,nature4 #a4 ,the ,dichotomous ,theory4 #b4 ,the ,trichotomous ,theory4 ,,iv4 ,origin of the ,soul4 #a4 ,the ,theory of ,prexistence4 #b4 ,the ,creatian ,theory4 #c4 ,the ,traducian ,theory4 ,v4 ,the ,moral ,nature of ,man4 #a4 ,conscience4 #b4 ,will4 ,chapter ,,ii4 ,the ,original ,state ,of ,man4 ,i4 ,essentials of ,man's ,original ,state4 #a4 ,natural likeness to ,god1 or personality4 #b4 ,moral likeness to ,god1 or holiness4 ,a4 ,the image of ,god as including only personality4 ,b4 ,the image of ,god as consisting simply in man's natural capacity for religion4 ,,ii4 ,incidents of ,man's ,original ,state4 #a4 ,results of man's possession of the divine image4 #b4 ,concomitants of man's possession of the divine image4 ,chapter ,,iii4 ,sin1 ,or ,man's ,state ,of ,apostasy4 ,section ,i4--,the ,law ,of ,god4 ,i4 ,law in ,general4 ,,ii4 ,the ,law of ,god in ,particular4 ,,iii4 ,relation of the ,law to the ,grace of ,god4 ,section ,,ii4--,nature ,of ,sin4 ,i4 ,definition of ,sin4 #a4 ,proof4 #b4 ,inferences4 ,,ii4 ,the ,essential ,principle of ,sin4 #a4 ,sin as ,sensuousness4 #b4 ,sin as ,finiteness4 #c4 ,sin as ,selfishness4 ,section ,,iii4--,universality ,of ,sin4 ,i4 ,every human being who has arrived at moral consciousness has committed acts1 or cherished dispositions1 contrary to the divine law4 ,,ii4 ,every member of the human race1 without exception1 possesses a corrupted nature1 which is a source of actual sin1 and is itself sin4 ,section ,,iv4--,origin ,of ,sin ,in ,the ,personal ,act ,of ,adam4 ,i4 ,the ,scriptural ,account of the ,temptation and ,fall in ,genesis #c3a-g4 #a4 ,its general1 character not mythical or allegorical1 but historical4 #b4 ,the course of the temptation1 and the resulting fall4 ,,ii4 ,difficulties connected with the ,fall considered as the personal ,act of ,adam4 #a4 ,how could a holy being fall8 #b4 ,how could ,god justly permit ,satanic temptation8 #c4 ,how could a penalty so great be justly connected with disobedience to so slight a command8 ,,iii4 ,consequences of the ,fall1 so far as respects ,adam4 #a4 ,death4 #b4 ,positive and formal exclusion from ,god's presence4 ,section ,v4--,imputation ,of ,adam's ,sin ,to ,his ,posterity4 ,i4 ,theories of ,imputation4 #a4 ,the ,pelagian ,theory1 or ,theory of ,man's natural ,innocence4 #b4 ,the ,arminian ,theory1 or ,theory of voluntarily appropriated ,depravity4 #c4 ,the ,new ,school ,theory1 or ,theory of uncondemnable ,vitiosity4 #d4 ,the ,federal ,theory1 or ,theory of ,condemnation by ,covenant4 #e4 ,theory of ,mediate ,imputation1 or ,theory of ,condemnation for ,depravity4 #f4 ,the ,augustinian ,theory1 or ,theory of ,adam's ,natural ,headship4 ,,ii4--,objections to the ,augustinian ,doctrine of ,imputation4 ,section ,,vi4--,consequences ,of ,sin ,to ,adam's ,posterity4 ,i4 ,depravity4 #a4 ,depravity partial or total8 #b4 ,ability or inability8 ,,ii4 ,guilt4 #a4 ,nature of guilt4 #b4 ,degrees of guilt4 ,,iii4 ,penalty4 #a4 ,idea of penalty4 #b4 ,the actual penalty of sin4 ,section ,,vii4--,the ,salvation ,of ,infants4 ,part ,,vi4 ,soteriology1 ,or ,the ,doctrine ,of ,salvation ,through ,the ,work ,of ,christ ,and ,of ,the ,holy ,spirit4 ,chapter ,i4 ,christology1 ,or ,the ,redemption ,wrought ,by ,christ4 ,section ,i4--,historical ,preparation ,for ,redemption4 ,i4 ,negative ,preparation1--in the history of the heathen world4 ,,ii4 ,positive ,preparation1--in the history of ,israel4 ,section ,,ii4--,the ,person ,of ,christ4 ,i4 ,historical ,survey of ,views ,respecting the ,person of ,christ4 ,,ii4 ,the two ,natures of ,christ1--their ,reality and ,integrity4 #a4 ,the ,humanity of ,christ4 #b4 ,the ,deity of ,christ4 ,,iii4 ,the ,union of the two ,natures in one ,person4 #a4 ,proof of this ,union4 #b4 ,modern misrepresentations of this ,union4 #c4 ,the real nature of this ,union4 ,section ,,iii4--,the ,two ,states ,of ,christ4 ,i4 ,the ,state of ,humiliation4 #a4 ,the nature of this humiliation4 #b4 ,the stages of ,christ's humiliation4 ,,ii4 ,the ,state of ,exaltation4 #a4 ,the nature of this exaltation4 #b4 ,the stages of ,christ's exaltation4 ,section ,,iv4--,the ,offices ,of ,christ4 ,i4 ,the ,prophetic ,office of ,christ4 #a4 ,the nature of ,christ's prophetic work4 #b4 ,the stages of ,christ's prophetic work4 ,,ii4 ,the ,priestly ,office of ,christ4 #a4 ,christ's ,sacrificial ,work1 or the ,doctrine of the ,atonement4 ,a4 ,scripture ,methods of ,representing the ,atonement4 ,b4 ,the ,institution of ,sacrifice1 more especially as found in the ,mosaic system4 ,c4 ,theories of the ,atonement4 #ast4 ,the ,socinian1 or ,example ,theory of the ,atonement4 #bnd4 ,the ,bushnellian1 or ,moral ,influence ,theory of the ,atonement4 #c;d4 ,the ,grotian1 or ,governmental ,theory of the ,atonement4 #dth4 ,the ,irvingian ,theory1 or ,theory of ,gradually ,extirpated ,depravity4 #eth4 ,the ,anselmic1 or ,commercial ,theory of the ,atonement4 #fth4 ,the ,ethical ,theory of the ,atonement4 ,d4 ,objections to the ,ethical ,theory of the ,atonement4 ,e4 ,the ,extent of the ,atonement4 #b4 ,christ's ,intercessory ,work4 ,,iii4 ,the ,kingly ,office of ,christ4 ,cover ,art ,transcriber's ,note3 ,the above cover image was produced by the submitter at ,distributed ,proofreaders1 and is being placed into the public domain4 ,christo ,deo ,salvatori4 8,,the ,,eye ,,sees ,,only ,,that ,,which ,,it ,,brings ,,with ,,it ,,the ,,power ,,of ,,seeing40--,cicero4 8,,open ,,thou ,,mine ,,eyes1 ,,that ,i ,,may ,,behold ,,wondrous ,,things ,,out ,,of ,,thy ,,law40--,psalm #aai3ah4 8,,for ,,with ,,thee ,,is ,,the ,,fountain ,,of ,,life3 ,,in ,,thy ,,light ,,shall ,,we ,,see ,,light40--,psalm #cf3i4 8,,for ,,we ,,know ,,in ,,part1 ,,and ,,we ,,prophesy ,,in ,,part2 ,,but ,,when ,,that ,,which ,,is ,,perfect ,,is ,,come1 ,,that ,,which ,,is ,,in ,,part ,,shall ,,be ,,done ,,away40--#a ,cor4 #ac3i1 #aj4 ,,part ,,iv4 ,,the ,,nature1 ,,decrees1 ,,and ,,works ,,of ,,god4 7,,continued7 ,chapter ,,iv4 ,the ,works ,of ,god2 ,or ,the ,execution ,of ,the ,decrees4 ,section ,i4--,creation4 ,i4 ,definition ,of ,creation4 ,by creation we mean that free act of the triune ,god by which in the beginning for his own glory he made1 without the use of prexisting materials1 the whole visible and invisible universe4 ,creation is designed origination1 by a transcendent and personal ,god1 of that which itself is not ,god4 ,the universe is related to ,god as our own volitions are related to ourselves4 ,they are not ourselves1 and we are greater than they4 ,creation is not simply the idea of ,god1 or even the plan of ,god1 but it is the idea externalized1 the plan executed2 in other words1 it implied an exercise1 not only of intellect1 but also of will1 and this will is not an instinctive and unconscious will1 but a will that is personal and free4 ,such exercise of will seems to involve1 not self-development1 but self-limitation1 on the part of ,god2 the transformation of energy into force1 and so a beginning of time1 with its finite successions4 ,but1 whatever the relation of creation to time1 creation makes the universe wholly dependent upon ,god1 as its originator4 ,f4 ,h4 ,johnson1 in ,andover ,rev41 ,march1 #ahia3bhj1 and ,what is ,reality1 #bhe--8;,creation is designed origination4444 ,men never could have thought of ,god as the ,creator of the world1 were it not that they had first known themselves as creators40 ,we agree with the doctrine of ,hazard1 ,man a ,creative ,first ,cause4 ,man creates ideas and volitions1 without use of prexisting material4 ,he also indirectly1 through these ideas and volitions1 creates brain-modifications4 ,this creation1 as ,johnson has shown1 is without hands1 yet elaborate1 selective1 progressive4 ,schopenhauer3 8,matter is nothing more than causation2 its true being is its action40 ,prof4 ,c4 ,l4 ,herrick1 ,denison ,quarterly1 #ahif3bdh1 and ,psychological ,review1 ,march1 #ahii1 advocates what he calls dynamism1 which he regards as the only alternative to a materialistic dualism which posits matter1 and a ,god above and distinct from matter4 ,he claims that the predicate of reality can apply only to energy4 ,to speak of energy as residing in something is to introduce an entirely incongruous concept1 for it continues our guest ad infinitum4 8,force10 he says1 8is energy under resistance1 or self-limited energy1 for all parts of the universe are derived from the energy4 ,energy manifesting itself under self-conditioning or differential forms is force4 ,the change of pure energy into force is creation--the introduction of resistance4 ,the progressive complication of this interference is evolution--a form of orderly resolution of energy4 ,substance is pure spontaneous energy4 ,god's substance is his energy--the infinite and inexhaustible store of spontaneity which makes up his being4 ,the form which self-limitation impresses upon substance1 in revealing it in force1 is not ,god1 because it no longer possesses the attributes of spontaneity and universality1 though it emanates from him4 ,when we speak of energy as self-limited1 we simply imply that spontaneity is intelligent4 ,the sum of ,god's acts is his being4 ,there is no causa posterior or extranea1 which spurs him on4 ,we must recognize in the source what appears in the outcome4 ,we can speak of absolute1 but not of infinite or immutable1 substance4 ,the ,universe is but the partial expression of an infinite ,god40 ,our view of creation is so nearly that of ,lotze1 that we here condense ,ten ,broeke's statement of his philosophy3 8,things are concreted laws of action4 ,if the idea of being must include permanence as well as activity1 we must say that only the personal truly is4 ,all else is flow and process4 ,we can interpret ontology only from the side of personality4 ,possibility of interaction requires the dependence of the mutually related many of the system upon an all-embracing1 cordinating ,one4 ,the finite is a mode or phenomenon of the ,one ,being4 ,mere things are only modes of energizing of the ,one4 ,self-conscious personalities are created1 posited1 and depend on the ,one in a different way4 ,interaction of things is immanent action of the ,one1 which the perceiving mind interprets as causal4 ,real interaction is possible only between the ,infinite and the created finite1 i4 e41 self-conscious persons4 ,the finite is not a part of the ,infinite1 nor does it partly exhaust the stuff of the ,infinite4 ,the ,one1 by an act of freedom1 posits the many1 and the many have their ground and unity in the ,will and ,thought of the ,one4 ,both the finite and the ,infinite are free and intelligent4 8,space is not an extra-mental reality1 sui generis1 nor an order of relations among realities1 but a form of dynamic appearance1 the ground of which is the fixed orderly changes in reality4 ,so time is the form of change1 the subjective interpretation of timeless yet successive changes in reality4 ,so far as ,god is the ground of the world-process1 he is in time4 ,so far as he transcends the world-process in his self-conscious personality1 he is not in time4 ,motion too is the subjective interpretation of changes in things1 which changes are determined by the demands of the world-system and the purpose being realized in it4 ,not atomism1 but dynamism1 is the truth4 ,physical phenomena are referable to the activity of the ,infinite1 which activity is given a substantive character because we think under the form of substance and attribute4 ,mechanism is compatible with teleology4 ,mechanism is universal and is necessary to all system4 ,but it is limited by purpose1 and by the possible appearance of any new law1 force1 or act of freedom4 8,the soul is not a function of material activities1 but is a true reality4 ,the system is such that it can admit new factors1 and the soul is one of these possible new factors4 ,the soul is created as substantial reality1 in contrast with other elements of the system1 which are only phenomenal manifestations of the ,one ,reality4 ,the relation between soul and body is that of interaction between the soul and the universe1 the body being that part of the universe which stands in closest relation with the soul 7versus ,bradley1 who holds that #8body and soul alike are phenomenal arrangements1 neither one of which has any title to fact which is not owned by the other'74 ,thought is a knowledge of reality4 ,we must assume an adjustment between subject and object4 ,this assumption is founded on the postulate of a morally perfect ,god40 ,to ,lotze1 then1 the only real creation is that of finite personalities1--matter being only a mode of the divine activity4 ,see ,lotze1 ,microcosmos1 and ,philosophy of ,religion4 ,bowne1 in his ,metaphysics and his ,philosophy of ,theism1 is the best expositor of ,lotze's system4 ,in further explanation of our definition we remark that 7a7 ,creation is not 8production out of nothing10 as if 8nothing0 were a substance out of which 8something0 could be formed4 ,we do not regard the doctrine of ,creation as bound to the use of the phrase 8creation out of nothing10 and as standing or falling with it4 ,the phrase is a philosophical one1 for which we have no ,scriptural warrant1 and it is objectionable as intimating that 8nothing0 can itself be an object of thought and a source of being4 ,the germ of truth intended to be conveyed in it can better be expressed in the phrase 8without use of prexisting materials40 7b7 ,creation is not a fashioning of prexisting materials1 nor an emanation from the substance of ,deity1 but is a making of that to exist which once did not exist1 either in form or substance4 ,there is nothing divine in creation but the origination of substance4 ,fashioning is competent to the creature also4 ,gassendi said to ,descartes that ,god's creation1 if he is the author of forms but not of substances1 is only that of the tailor who clothes a man with his apparel4 ,but substance is not necessarily material4 ,we are to conceive of it rather after the analogy of our own ideas and volitions1 and as a manifestation of spirit4 ,creation is not simply the thought of ,god1 nor even the plan of ,god1 but rather the externalization of that thought and the execution of that plan4 ,nature is 8a great sheet let down from ,god out of heaven10 and containing 8nothing that is common or unclean20 but nature is not ,god nor a part of ,god1 any more than our ideas and volitions are ourselves or a part of ourselves4 ,nature is a partial manifestation of ,god1 but it does not exhaust ,god4 7c7 ,creation is not an instinctive or necessary process of the divine nature1 but is the free act of a rational will1 put forth for a definite and sufficient end4 ,creation is different in kind from that eternal process of the divine nature in virtue of which we speak of generation and procession4 ,the ,son is begotten of the ,father1 and is of the same essence2 the world is created without prexisting material1 is different from ,god1 and is made by ,god4 ,begetting is a necessary act2 creation is the act of ,god's free grace4 ,begetting is eternal1 out of time2 creation is in time1 or with time4 ,studia ,biblica1 #d3adh--8;,creation is the voluntary limitation which ,god has imposed on himself4444 ,it can only be regarded as a ,creation of free spirits4444 ,it is a form of almighty power to submit to limitation4 ,creation is not a development of ,god1 but a circumscription of ,god4444 ,the world is not the expression of ,god1 or an emanation from ,god1 but rather his self-limitation40 7d7 ,creation is the act of the triune ,god1 in the sense that all the persons of the ,trinity1 themselves uncreated1 have a part in it--the ,father as the originating1 the ,son as the mediating1 the ,spirit as the realizing cause4 ,that all of ,god's creative activity is exercised through ,christ has been sufficiently proved in our treatment of the ,trinity and of ,christ's deity as an element of that doctrine 7see pages #caj1 #caa74 ,we may here refer to the texts which have been previously considered1 namely1 ,john #a3c1 #d--8;,all things were made through him1 and without him was not anything made4 ,that which hath been made was life in him02 #a ,cor4 #h3f--8one ,lord1 ,jesus ,christ1 through whom are all things02 ,col4 #a3af--8;all things have been created through him1 and unto him02 ,heb4 #a3aj--8,thou1 ,lord1 in the beginning hast laid the foundation of the earth1 and the heavens are the works of thy hands40 ,the work of the ,holy ,spirit seems to be that of completing1 bringing to perfection4 ,we can understand this only by remembering that our ,christian knowledge and love are brought to their consummation by the ,holy ,spirit1 and that he is also the principle of our natural self-consciousness1 uniting subject and object in a subject-object4 ,if matter is conceived of as a manifestation of spirit1 after the idealistic philosophy1 then the ,holy ,spirit may be regarded as the perfecting and realizing agent in the externalization of the divine ideas4 ,while it was the ,word though whom all things were made1 the ,holy ,spirit was the author of life1 order1 and adornment4 ,creation is not a mere manufacturing1--it is a spiritual act4 ,john ,caird1 ,fundamental ,ideas of ,christianity1 #a3abj--8,the creation of the world cannot be by a ,being who is external4 ,power presupposes an object on which it is exerted4 #abi--,there is in the very nature of ,god a reason why he should reveal himself in1 and communicate himself to1 a world of finite existences1 or fulfil and realize himself in the being and life of nature and man4 ,his nature would not be what it is if such a world did not exist2 something would be lacking to the completeness of the divine being without it4 #add--;,even with respect to human thought or intelligence1 it is mind or spirit which creates the world4 ,it is not a ready-made world on which we look2 in perceiving our world we make it4 #aeb-aed--,we make progress as we cease to think our own thoughts and become media of the universal ,intelligence40 ,while we accept ,caird's idealistic interpretation of creation1 we dissent from his intimation that creation is a necessity to ,god4 ,the trinitarian being of ,god renders him sufficient to himself1 even without creation4 ,yet those very trinitarian relations throw light upon the method of creation1 since they disclose to us the order of all the divine activity4 ,on the definition of ,creation1 see ,shedd1 ,history of ,doctrine1 #a3aa4 ,,ii4 ,proof of the ,doctrine of ,creation4 ,creation is a truth of which mere science or reason cannot fully assure us4 ,physical science can observe and record changes1 but it knows nothing of origins4 ,reason cannot absolutely disprove the eternity of matter4 ,for proof of the doctrine of ,creation1 therefore1 we rely wholly upon ,scripture4 ,scripture supplements science1 and renders its explanation of the universe complete4 ,drummond1 in his ,natural ,law in the ,spiritual ,world1 claims that atoms1 as 8manufactured articles10 and the dissipation of energy1 prove the creation of the visible from the invisible4 ,see the same doctrine propounded in 8,the ,unseen ,universe40 ,but ,sir ,charles ,lyell tells us3 8,geology is the autobiography of the earth1--but like all autobiographies1 it does not go back to the beginning40 ,hopkins1 ,yale ,lectures on the ,scriptural ,view of ,man3 8,there is nothing a priori against the eternity of matter40 ,wardlaw1 ,syst4 ,theol41 #b3fe--8,we cannot form any distinct conception of creation out of nothing4 ,the very idea of it might never have occurred to the mind of man1 had it not been traditionally handed down as a part of the original revelation to the parents of the race40 ,hartmann1 the ,german philosopher1 goes back to the original elements of the universe1 and then says that science stands petrified before the question of their origin1 as before a ,medusa's head4 ,but in the presence of problems1 says ,dorner1 the duty of science is not petrifaction1 but solution4 ,this is peculiarly true1 if science is1 as ,hartmann thinks1 a complete explanation of the universe4 ,since science1 by her own acknowledgment1 furnishes no such explanation of the origin of things1 the ,scripture revelation with regard to creation meets a demand of human reason1 by adding the one fact without which science must forever be devoid of the highest unity and rationality4 ,for advocacy of the eternity of matter1 see ,martineau1 ,essays1 #a3aeg-afi4 ,e4 ,h4 ,johnson1 in ,andover ,review1 ,nov4 #ahia3eje sq41 and ,dec4 #ahia3eib sq41 remarks that evolution can be traced backward to more and more simple elements1 to matter without motion and with no quality but being4 ,now make it still more simple by divesting it of existence1 and you get back to the necessity of a ,creator4 ,an infinite number of past stages is impossible4 ,there is no infinite number4 ,somewhere there must be a beginning4 ,we grant to ,dr4 ,johnson that the only alternative to creation is a materialistic dualism1 or an eternal matter which is the product of the divine mind and will4 ,the theories of dualism and of creation from eternity we shall discuss hereafter4 #a4 ,direct ,scripture ,statements4 ,a4 ,genesis #a3a--8;,in the beginning ,god created the heaven and the earth40 ,to this it has been objected that the verb does not necessarily denote production without the use of preexisting materials 7see ,gen4 #a3bg 8,god created man in his own image02 cf4 #b3g--8the ,lord ,god formed man of the dust of the ground02 also ,ps4 #ea3aj--8;,create in me a clean heart074 8,in the first two chapters of ,genesis is used 7#a7 of the creation of the universe 7#a3a72 7#b7 of the creation of the great sea monsters 7#a3ba72 7#c7 of the creation of man 7#a3bg74 ,everywhere else we read of ,god's making1 as from an already created substance1 the firmament 7#a3g71 the sun1 moon and stars 7#a3af71 the brute creation 7#a3be72 or of his forming the beasts of the field out of the ground 7#b3ai72 or1 lastly1 of his building up into a woman the rib he had taken from man 7#b3bb1 margin70--quoted from ,bible ,com41 #a3ca4 ,guyot1 ,creation1 #cj--8;,bara is thus reserved for marking the first introduction of each of the three great spheres of existence--the world of matter1 the world of life1 and the spiritual world represented by man40 ,we grant1 in reply1 that the argument for absolute creation derived from the mere word is not entirely conclusive4 ,other considerations in connection with the use of this word1 however1 seem to render this interpretation of ,gen4 #a3a the most plausible4 ,some of these considerations we proceed to mention4 7a7 ,while we acknowledge that the verb 8does not necessarily or invariably denote production without the use of prexisting materials1 we still maintain that it signifies the production of an effect for which no natural antecedent existed before1 and which can be only the result of divine agency40 ,for this reason1 in the ,kal species it is used only of ,god1 and is never accompanied by any accusative denoting material4 ,no accusative denoting material follows bara1 in the passages indicated1 for the reason that all thought of material was absent4 ,see ,dillmann1 ,genesis1 #ah2 ,oehler1 ,theol4 ,o4 ,t41 #a3agg4 ,the quotation in the text above is from ,green1 ,hebrew ,chrestomathy1 #fg4 ,but ,e4 ,g4 ,robinson1 ,christian ,theology1 #hh1 remarks3 8,whether the ,scriptures teach the absolute origination of matter--its creation out of nothing--is an open question4444 ,no decisive evidence is furnished by the ,hebrew word bara40 ,a moderate and scholarly statement of the facts is furnished by ,professor ,w4 ,j4 ,beecher1 in ,s4 ,s4 ,times1 ,dec4 #bc1 #ahic3hjg--8,to create is to originate divinely4444 ,creation1 in the sense in which the ,bible uses the word1 does not exclude the use of materials previously existing2 for man was taken from the ground 7,gen4 #b3g71 and woman was builded from the rib of a man 7#b3bb74 ,ordinarily ,god brings things into existence through the operation of second causes4 ,but it is possible1 in our thinking1 to withdraw attention from the second causes1 and to think of anything as originating simply from ,god1 apart from second causes4 ,to think of a thing thus is to think of it as created4 ,the ,bible speaks of ,israel as created1 of the promised prosperity of ,jerusalem as created1 of the ,ammonite people and the king of ,tyre as created1 of persons of any date in history as created 7,is4 #dc3a-ae2 #fe3ah2 ,ez4 #ba3cj2 #bh3ac1 #ae2 ,ps4 #ajb3ah2 ,eccl4 #ab3a2 ,mal4 #b3aj74 ,miracles and the ultimate beginnings of second causes are necessarily thought of as creative acts2 all other originating of things may be thought of1 according to the purpose we have in mind1 either as creation or as effected by second causes40 7b7 ,in the account of the creation1 seems to be distinguished from 1 8to make0 either with or without the use of already existing material 7 1 8created in making0 or 8made by creation10 in #b3c2 and 1 of the firmament1 in #a3g71 and from 1 8to form0 out of such material4 7,see 1 of man regarded as a spiritual being1 in #a3bg2 but 1 of man regarded as a physical being1 in #b3g47 ,see ,conant1 ,genesis1 #a2 ,bible ,com41 #a3cg--8 #8created to make' 7in ,gen4 #b3c7 created out of nothing1 in order that he might make out of it all the works recorded in the six days40 ,over against these texts1 however1 we must set others in which there appears no accurate distinguishing of these words from one another4 ,bara is used in ,gen4 #a3a1 asah in ,gen4 #b3d1 of the creation of the heaven and earth4 ,of earth1 both yatzar and asah are used in ,is4 #de3ah4 ,in regard to man1 in ,gen4 #a3bg we find bara2 in ,gen4 #a3bf and #i3f1 asah2 and in ,gen4 #b3g1 yatzar4 ,in ,is4 #dc3g1 all three are found in the same verse3 8whom ,i have bara for my glory1 ,i have yatzar1 yea1 ,i have asah him40 ,in ,is4 #de3ab1 8asah the earth1 and bara man upon it02 but in ,gen4 #a3a we read3 8,god bara the earth10 and in #i3f 8asah man40 ,is4 #dd3b--8the ,lord that asah thee 7i4 e41 man7 and yatzar thee02 but in ,gen4 #a3bg1 ,god 8bara man40 ,gen4 #e3b--8male and female bara he them40 ,gen4 #b3bb--8the rib asah he a woman02 ,gen4 #b3g--8;he yatzar man02 i4 e41 bara male and female1 yet asah the woman and yatzar the man4 ,asah is not always used for transform3 ,is4 #da3bj--8;fir-tree1 pine1 box-tree0 in nature--bara2 ,ps4 #ea3aj--8;bara in me a clean heart02 ,is4 #fe3ah--;,god 8bara ,jerusalem into a rejoicing40 7c7 ,the context shows that the meaning here is a making without the use of prexisting materials4 ,since the earth in its rude1 unformed1 chaotic condition is still called 8the earth0 in verse #b1 the word in verse #a cannot refer to any shaping or fashioning of the elements1 but must signify the calling of them into being4 ,oehler1 ,theology of ,o4,t41 #a3agg--8;,by the absolute berashith1 #8in the beginning1' the divine creation is fixed as an absolute beginning1 not as a working on something that already existed40 ,verse #b cannot be the beginning of a history1 for it begins with 8and40 ,delitzsch says of the expression 8the earth was without form and void03 8,from this it is evident that the void and formless state of the earth was not uncreated or without a beginning4 444 ,it is evident that #8the heaven and earth' as ,god created them in the beginning were not the well-ordered universe1 but the world in its elementary form40 7d7 ,the fact that may have had an original signification of 8cutting10 8forming10 and that it retains this meaning in the ,piel conjugation1 need not prejudice the conclusion thus reached1 since terms expressive of the most spiritual processes are derived from sensuous roots4 ,if does not signify absolute creation1 no word exists in the ,hebrew language that can express this idea4 7e7 ,but this idea of production without the use of prexisting materials unquestionably existed among the ,hebrews4 ,the later ,scriptures show that it had become natural to the ,hebrew mind4 ,the possession of this idea by the ,hebrews1 while it is either not found at all or is very dimly and ambiguously expressed in the sacred books of the heathen1 can be best explained by supposing that it was derived from this early revelation in ,genesis4 ,e4 ,h4 ,johnson1 ,outline of ,syst4 ,theol41 #id--8,rom4 #d3ag tells us that the faith of ,abraham1 to whom ,god had promised a son1 grasped the fact that ,god calls into existence #8the things that are not4' ,this may be accepted as ,paul's interpretation of the first verse of the ,bible40 ,it is possible that the heathen had occasional glimpses of this truth1 though with no such clearness as that with which it was held in ,israel4 ,perhaps we may say that through the perversions of later nature-worship something of the original revelation of absolute creation shines1 as the first writing of a palimpsest appears faintly through the subsequent script with which it has been overlaid4 ,if the doctrine of absolute creation is found at all among the heathen1 it is greatly blurred and obscured4 ,no one of the heathen books teaches it as do the sacred ,scriptures of the ,hebrews4 ,yet it seems as if this 8,one accent of the ,holy ,ghost ,the heedless world has never lost40 ,bib4 ,com41 #a3ca--8,perhaps no other ancient language1 however refined and philosophical1 could have so dearly distinguished the different acts of the ,maker of all things as the ,hebrew did ,with its four different words1 and that because all heathen philosophy esteemed matter to be eternal and uncreated40 ,prof4 ,e4 ,d4 ,burton3 8,brahmanism1 and the original religion of which ,zoroastrianism was a reformation1 were ,eastern and ,western divisions of a primitive ,aryan1 and probably monotheistic1 religion4 ,the ,vedas1 which represented the ,brahmanism1 leave it a question whence the world came1 whether from ,god by emanation1 or by the shaping of material eternally existent4 ,later ,brahmanism is pantheistic1 and ,buddhism1 the ,reformation of ,brahmanism1 is atheistic40 ,see ,shedd1 ,dogm4 ,theol41 #a3dga1 and ,mosheim's references in ,cudworth's ,intellectual ,system1 #c3adj4 ,we are inclined still to hold that the doctrine of absolute creation was known to no other ancient nation besides the ,hebrews4 ,recent investigations1 however1 render this somewhat more doubtful than it once seemed to be4 ,sayce1 ,hibbert ,lectures1 #adb1 #adc1 finds creation among the early ,babylonians4 ,in his ,religions of ,ancient ,egypt and ,babylonia1 #cgb-cig1 he says3 8,the elements of ,hebrew cosmology are all ,babylonian2 even the creative word itself was a ,babylonian conception2 but the spirit which inspires the cosmology is the antithesis to that which inspired the cosmology of ,babylonia4 ,between the polytheism of ,babylonia and the monotheism of ,israel a gulf is fixed which cannot be spanned4 ,so soon as we have a clear monotheism1 absolute creation is a corollary4 ,as the monotheistic idea is corrupted1 creation gives place to pantheistic transformation40 ,it is now claimed by others that ,zoroastrianism1 the ,vedas1 and the religion of the ancient ,egyptians had the idea of absolute creation4 ,on creation in the ,zoroastrian system1 see our treatment of ,dualism1 page #chb4 ,vedic hymn in ,rig ,veda1 #aj3i1 quoted by ,j4 ,f4 ,clarke1 ,ten ,great ,religions1 #b3bje--8,originally this universe was soul only2 nothing else whatsoever existed1 active or inactive4 ,he thought3 #8,i will create worlds'2 thus he created these various worlds3 earth1 light1 mortal being1 and the waters40 ,renouf1 ,hibbert ,lectures1 #baf-bbb1 speaks of a papyrus on the staircase of the ,british ,museum1 which reads3 8,the great ,god1 the ,lord of heaven and earth1 who made all things which are 444 the almighty ,god1 self-existent1 who made heaven and earth2 444 the heaven was yet uncreated1 uncreated was the earth2 thou hast put together the earth2 444 who made all things1 but was not made40 ,but the ,egyptian religion in its later development1 as well as ,brahmanism1 was pantheistic1 and it is possible that all the expressions we have quoted are to be interpreted1 not as indicating a belief in creation out of nothing1 but as asserting emanation1 or the taking on by deity of new forms and modes of existence4 ,on creation in heathen systems1 see ,pierret1 ,mythologie1 and answer to it by ,maspero2 ,hymn to ,amen-,rha1 in 8,records of the ,past02 ,g4 ,c4 ,mller1 ,literature of ,greece1 #hg1 #hh2 ,george ,smith1 ,chaldean ,genesis1 chapters #a1 #c1 #e and #f2 ,dillmann1 ,com4 on ,genesis1 #fth edition1 ,introd41 #e-aj2 ,le,normant1 ,hist4 ,ancienne de l',orient1 #a3ag-bf2 #e3bch2 ,otto ,zckler1 art43 ,schpfung1 in ,herzog and ,plitt1 ,encyclop42 ,s4 ,b4 ,gould1 ,origin and ,devel4 of ,relig4 ,beliefs1 #bha-bib4 ,b4 ,hebrews #aa3c--8;,by faith we understand that the worlds have been framed by the word of ,god1 so that what is seen hath not been made out of things which appear0 the world was not made out of sensible and prexisting material1 but by the direct fiat of omnipotence 7see ,alford1 and ,lnemann1 ,meyer's ,com4 in loco74 ,compare #b ,maccabees #g3bh-- 4 ,this the ,vulgate translated by 8quia ex nihilo fecit illa ,deus10 and from the ,vulgate the phrase 8creation out of nothing0 is derived4 ,hedge1 ,ways of the ,spirit1 points out that ,wisdom #aa3ag has 1 interprets by this the in #b ,maccabees1 and denies that this last refers to creation out of nothing4 ,but we must remember that the later ,apocryphal writings were composed under the influence of the ,platonic philosophy2 that the passage in ,wisdom may be a rationalistic interpretation of that in ,maccabees2 and that even if it were independent1 we are not to assume a harmony of view in the ,apocrypha4 #b ,maccabees #g3bh must stand by itself as a testimony to ,jewish belief in creation without use of prexisting material1--belief which can be traced to no other source than the ,old ,testament ,scriptures4 ,compare ,ex4 #cd3aj--8;,i will do marvels such as have not been wrought marg4 8created0 in all the earth02 ,num4 #af3cj--8;if ,jehovah make a new thing0 marg4 8create a creation02 ,is4 #d3e--8;,jehovah will create 444 a cloud and smoke02 #da3bj--8the ,holy ,one of ,israel hath created it02 #de3g1 #h--8;,i form the light1 and create darkness02 #eg3ai--8;,i create the fruit of the lips02 #fe3ag--8;,i create new heavens and a new earth02 ,jer4 #ca3bb--8;,jehovah hath created a new thing40 ,rom4 #d3ag--8;,god1 who giveth life to the dead1 and calleth the things that are not1 as though they were02 #a ,cor4 #a3bh--8things that are not0 did ,god choose 8that he might bring to naught the things that are02 #b ,cor4 #d3f--8;,god1 that said1 ,light shall shine out of darkness0--created light without prexisting material1--for darkness is no material2 ,col4 #a3af1 #ag--8;in him were all things created 444 and he is before all things02 so also ,ps4 #cc3i--8;he spake1 and it was done02 #adh3e--8;he commanded1 and they were created40 ,see ,philo1 ,creation of the ,world1 chap4 #a-g1 and ,life of ,moses1 book #c1 chap4 #cf--8;,he produced the most perfect work1 the ,cosmos1 out of non-existence 7 7 into being 7 740 ,e4 ,h4 ,johnson1 ,syst4 ,theol41 #id--8,we have no reason to believe that the ,hebrew mind had the idea of creation out of invisible materials4 ,but creation out of visible materials is in ,hebrews #aa3c expressly denied4 ,this text is therefore equivalent to an assertion that the universe was made without the use of any prexisting materials40 #b4 ,indirect evidence from ,scripture4 7a7 ,the past duration of the world is limited2 7b7 before the world began to be1 each of the persons of the ,godhead already existed2 7c7 the origin of the universe is ascribed to ,god1 and to each of the persons of the ,godhead4 ,these representations of ,scripture are not only most consistent with the view that the universe was created by ,god without use of prexisting material1 but they are inexplicable upon any other hypothesis4 7a7 ,mark #ac3ai--8;from the beginning of the creation which ,god created until now02 ,john #ag3e--8;before the world was02 ,eph4 #a3d--8;before the foundation of the world40 7b7 ,ps4 #ij3b--8;,before the mountains were brought forth1 ,or ever thou hadst formed the earth and the world1 ,even from everlasting to everlasting thou art ,god02 ,prov4 #h3bc--8;,i was set up from everlasting1 from the beginning1 ,before the earth was02 ,john #a3a--8;,in the beginning was the ,word02 ,col4 #a3ag--8;he is before all things02 ,heb4 #i3ad--8the eternal ,spirit0 7see ,tholuck1 ,com4 in loco74 7c7 ,eph4 #c3i--8;,god who created all things02 ,rom4 #aa3cf--8of him 444 are all things02 #a ,cor4 #h3f--8one ,god1 the ,father1 of whom we are all things 444 one ,lord1 ,jesus ,christ1 through whom are all things02 ,john #a3c--8;all things were made through him02 ,col #a3af--8;in him were all things created 444 all things have been created through him1 and unto him02 ,heb4 #a3b--8through whom also he made the worlds02 ,gen4 #a3b--8;and the ,spirit of ,god moved marg4 8was brooding0 upon the face of the waters40 ,from these passages we may also infer that 7#a7 all things are absolutely dependent upon ,god2 7#b7 ,god exercises supreme control over all things2 7#c7 ,god is the only infinite ,being2 7#d7 ,god alone is eternal2 7#e7 there is no substance out of which ,god creates2 7#f7 things do not proceed from ,god by necessary emanation2 the universe has its source and originator in ,god's transcendent and personal will4 ,see1 on this indirect proof of creation1 ,philippi1 ,glaubenslehre1 #b3bca4 ,since other views1 however1 have been held to be more rational1 we proceed to the examination of ,,iii4 ,theories which oppose ,creation4 #a4 ,dualism4 ,of dualism there are two forms3 ,a4 ,that which holds to two self-existent principles1 ,god and matter4 ,these are distinct from and coternal with each other4 ,matter1 however1 is an unconscious1 negative1 and imperfect substance1 which is subordinate to ,god and is made the instrument of his will4 ,this was the underlying principle of the ,alexandrian ,gnostics4 ,it was essentially an attempt to combine with ,christianity the ,platonic or ,aristotelian conception of the 4 ,in this way it was thought to account for the existence of evil1 and to escape the difficulty of imagining a production without use of prexisting material4 ,basilides 7flourished #abe7 and ,valentinus 7died #afj71 the representatives of this view1 were influenced also by ,hindu philosophy1 and their dualism is almost indistinguishable from pantheism4 ,a similar view has been held in modern times by ,john ,stuart ,mill and apparently by ,frederick ,w4 ,robertson4 ,dualism seeks to show how the ,one becomes the many1 how the ,absolute gives birth to the relative1 how the ,good can consist with evil4 ,the of ,plato seems to have meant nothing but empty space1 whose not-being1 or merely negative existence1 prevented the full realization of the divine ideas4 ,aristotle regarded the as a more positive cause of imperfection1--it was like the hard material which hampers the sculptor in expressing his thought4 ,the real problem for both ,plato and ,aristotle was to explain the passage from pure spiritual existence to that which is phenomenal and imperfect1 from the absolute and unlimited to that which exists in space and time4 ,finiteness1 instead of being created1 was regarded as having eternal existence and as limiting all divine manifestations4 ,the 1 from being a mere abstraction1 became either a negative or a positive source of evil4 ,the ,alexandrian ,jews1 under the influence of ,hellenic culture1 sought to make this dualism explain the doctrine of creation4 ,basilides and ,valentinus1 however1 were also under the influence of a pantheistic philosophy brought in from the remote ,east--the philosophy of ,buddhism1 which taught that the original ,source of all was a nameless ,being1 devoid of all qualities1 and so1 indistinguishable from ,nothing4 ,from this ,being1 which is ,not-being1 all existing things proceed4 ,aristotle and ,hegel similarly taught that pure ,being ,nothing4 ,but inasmuch as the object of the ,alexandrian philosophers was to show how something could be originated1 they were obliged to conceive of the primitive ,nothing as capable of such originating4 ,they1 moreover1 in the absence of any conception of absolute creation1 were compelled to conceive of a material which could be fashioned4 ,hence the ,void1 the ,abyss1 is made to take the place of matter4 ,if it be said that they did not conceive of the ,void or the ,abyss as substance1 we reply that they gave it just as substantial existence as they gave to the first ,cause of things1 which1 in spite of their negative descriptions of it1 involved ,will and ,design4 ,and although they do not attribute to this secondary substance a positive influence for evil1 they notwithstanding see in it the unconscious hinderer of all good4 ,principal ,tulloch1 in ,encyc4 ,brit41 #aj3gjd--8;,in the ,alexandrian ,gnosis 444 the stream of being in its ever outward flow at length comes in contact with dead matter which thus receives animation and becomes a living source of evil40 ,windelband1 ,hist4 ,philosophy1 #abi1 #add1 #bci--8,with ,valentinus1 side by side with the ,deity poured forth into the ,pleroma or ,fulness of spiritual forms1 appears the ,void1 likewise original and from eternity2 beside ,form appears matter2 beside the good appears the evil40 ,mansel1 ,gnostic ,heresies1 #aci--8,the ,platonic theory of an inert1 semi-existent matter1 444 was adopted by the ,gnosis of ,egypt4444 #ahg--,valentinus does not content himself1 like ,plato1 444 with assuming as the germ of the natural world an unformed matter existing from all eternity4444 ,the whole theory may be described as a development1 in allegorical language of the pantheistic hypothesis which in its outline had been previously adopted by ,basilides40 ,a4 ,h4 ,newman1 ,ch4 ,history1 #a3aha-aib1 calls the philosophy of ,basilides 8fundamentally pantheistic40 8,valentinus10 he says1 8was not so careful to insist on the original non-existence of ,god and everything40 ,we reply that even to ,basilides the ,non-existent ,one is endued with power2 and this power accomplishes nothing until it comes in contact with things non-existent1 and out of them fashions the seed of the world4 ,the things non-existent are as substantial as is the ,fashioner1 and they imply both objectivity and limitation4 ,lightfoot1 ,com4 on ,colossians1 #gf-aac1 esp4 #hb1 has traced a connection between the ,gnostic doctrine1 the earlier ,colossian heresy1 and the still earlier teaching of the ,essenes of ,palestine4 ,all these were characterized by 7#a7 the spirit of caste or intellectual exclusiveness2 7#b7 peculiar tenets as to creation and as to evil2 7#c7 practical asceticism4 ,matter is evil and separates man from ,god2 hence intermediate beings between man and ,god as objects of worship2 hence also mortification of the body as a means of purifying man from sin4 ,paul's antidote for both errors was simply the person of ,christ1 the true and only ,mediator and ,sanctifier4 ,see ,guericke1 ,church ,history1 #a3afa4 ,harnack1 ,hist4 ,dogma1 #a3abh--8,the majority of ,gnostic undertakings may be viewed as attempts to transform ,christianity into a theosophy4444 ,in ,gnosticism the ,hellenic spirit desired to make itself master of ,christianity1 or more correctly1 of the ,christian communities40444 #bcb--;,harnack represents one of the fundamental philosophic doctrines of ,gnosticism to be that of the ,cosmos as a mixture of matter with divine sparks1 which has arisen from a descent of the latter into the former ,alexandrian ,gnosticism1 or1 as some say1 from the perverse1 or at least merely permitted undertaking of a subordinate spirit ,syrian ,gnosticism4 ,we may compare the ,hebrew ,sadducee with the ,greek ,epicurean2 the ,pharisee with the ,stoic2 the ,essene with the ,pythagorean4 ,the ,pharisees overdid the idea of ,god's transcendence4 ,angels must come in between ,god and the world4 ,gnostic intermediaries were the logical outcome4 ,external works of obedience were alone valid4 ,christ preached1 instead of this1 a religion of the heart4 ,wendt1 ,teaching of ,jesus1 #a3eb--8,the rejection of animal sacrifices and consequent abstaining from temple-worship on the part of the ,essenes1 which seems out of harmony with the rest of their legal obedience1 is most simply explained as the consequence of their idea that to bring to ,god a bloody animal offering was derogatory to his transcendental character4 ,therefore they interpreted the ,o4 ,t4 command in an allegorizing way40 ,lyman ,abbott3 8,the ,oriental dreams2 the ,greek defines2 the ,hebrew acts4 ,all these influences met and intermingled at ,alexandria4 ,emanations were mediations between the absolute1 unknowable1 all-containing ,god1 and the personal1 revealed and holy ,god of ,scripture4 ,asceticism was one result3 matter is undivine1 therefore get rid of it4 ,license was another result3 matter is undivine1 therefore disregard it--there is no disease and there is no sin--the modern doctrine of ,christian ,science40 ,kedney1 ,christian ,doctrine1 #a3cfj-cgc2 #b3ced1 conceives of the divine glory as an eternal material environment of ,god1 out of which the universe is fashioned4 ,the author of 8,the ,unseen ,universe0 7page #ag7 wrongly calls ,john ,stuart ,mill a ,manichan4 ,but ,mill disclaims belief in the personality of this principle that resists and limits ,god1--see his posthumous ,essays on ,religion1 #agf-aie4 ,f4 ,w4 ,robertson1 ,lectures on ,genesis1 #d-af--8;,before the creation of the world all was chaos 444 but with the creation1 order began4444 ,god did not cease from creation1 for creation is going on every day4 ,nature is ,god at work4 ,only after surprising changes1 as in spring-time1 do we say figuratively1 #8,god rests4' 0 ,see also ,frothingham1 ,christian ,philosophy4 ,with regard to this view1 we remark3 7a7 ,the maxim ex nihilo nihil fit1 upon which it rests1 is true only in so far as it asserts that no event takes place without a cause4 ,it is false1 if it mean that nothing can ever be made except out of material previously existing4 ,the maxim is therefore applicable only to the realm of second causes1 and does not bar the creative power of the great first ,cause4 ,the doctrine of creation does not dispense with a cause2 on the other hand1 it assigns to the universe a sufficient cause in ,god4 ,lucretius3 8,nihil posse creari ,de nihilo1 neque quod genitum est ad nihil revocari40 ,persius3 8,gigni ,de nihilo nihil1 in nihilum nil posse reverti40 ,martensen1 ,dogmatics1 #aaf--8,the nothing1 out of which ,god creates the world1 is the eternal possibilities of his will1 which are the sources of all the actualities of the world40 ,lewes1 ,problems of ,life and ,mind1 #b3bib--8,when therefore it is argued that the creation of something from nothing is unthinkable and is therefore peremptorily to be rejected1 the argument seems to me to be defective4 ,the process is thinkable1 but not imaginable1 conceivable but not probable40 ,see ,cudworth1 ,intellectual ,system1 #c3ha sq4 ,lipsius1 ,dogmatik1 #bhh1 remarks that the theory of dualism is quite as difficult as that of absolute creation4 ,it holds to a point of time when ,god began to fashion prexisting material1 and can give no reason why ,god did not do it before1 since there must always have been in him an impulse toward this fashioning4 7b7 ,although creation without the use of prexisting material is inconceivable1 in the sense of being unpicturable to the imagination1 yet the eternity of matter is equally inconceivable4 ,for creation without prexisting material1 moreover1 we find remote analogies in our own creation of ideas and volitions1 a fact as inexplicable as ,god's bringing of new substances into being4 ,mivart1 ,lessons from ,nature1 #cga1 #cgb--8,we have to a certain extent an aid to the thought of absolute creation in our own free volition1 which1 as absolutely originating and determining1 may be taken as the type to us of the creative act40 ,we speak of 8the creative faculty0 of the artist or poet4 ,we cannot give reality to the products of our imaginations1 as ,god can to his4 ,but if thought were only substance1 the analogy would be complete4 ,shedd1 ,dogm4 ,theol41 #a3dfg--8,our thoughts and volitions are created ex nihilo1 in the sense that one thought is not made out of another thought1 nor one volition out of another volition40 ,so created substance may be only the mind and will of ,god in exercise1 automatically in matter1 freely in the case of free beings 7see pages #ij1 #aje-aaj1 #chc1 and in our treatment of ,preservation74 ,beddoes3 8,i have a bit of ,fiat in my soul1 ,and can myself create my little world40 ,mark ,hopkins3 8,man is an image of ,god as a creator4444 ,he can purposely create1 or cause to be1 a future that1 but for him1 would not have been40 ,e4 ,c4 ,stedman1 ,nature of ,poetry1 #bbc--8,so far as the ,poet1 the artist1 is creative1 he becomes a sharer of the divine imagination and power1 and even of the divine responsibility40 ,wordsworth calls the poet a 8serene creator of immortal things40 ,imagination1 he says1 is but another name for 8clearest insight1 amplitude of mind1 ,and reason in her most exalted mood40 8,if we are #8gods' 7,ps4 #hb3f71 that part of the ,infinite which is embodied in us must partake to a limited extent of his power to create40 ,veitch1 ,knowing and ,being1 #bhi--8,will1 the expression of personality1 both as originating resolutions and moulding existing material into form1 is the nearest approach in thought which we can make to divine creation40 ,creation is not simply the thought of ,god1--it is also the will of ,god--thought in expression1 reason externalized4 ,will is creation out of nothing1 in the sense that there is no use of prexisting material4 ,in man's exercise of the creative imagination there is will1 as well as intellect4 ,royce1 ,studies of ,good and ,evil1 #bef1 points out that we can be original in 7#a7 the style or form of our work2 7#b7 in the selection of the objects we imitate2 7#c7 in the invention of relatively novel combinations of material4 ,style1 subject1 combination1 then1 comprise the methods of our originality4 ,our new conceptions of nature as the expression of the divine mind and will bring creation more within our comprehension than did the old conception of the world as substance capable of existing apart from ,god4 ,hudson1 ,law of ,psychic ,phenomena1 #bid1 thinks that we have power to create visible phantasms1 or embodied thoughts1 that can be subjectively perceived by others4 ,see also ,hudson's ,scientific ,demonstration of ,future ,life1 #aec4 ,he defines genius as the result of the synchronous action of the objective and subjective faculties4 ,jesus of ,nazareth1 in his judgment1 was a wonderful psychic4 ,intuitive perception and objective reason were with him always in the ascendant4 ,his miracles were misinterpreted psychic phenomena4 ,jesus never claimed that his works were outside of natural law4 ,all men have the same intuitional power1 though in differing degrees4 ,we may add that the begetting of a child by man is the giving of substantial existence to another4 ,christ's creation of man may be like his own begetting by the ,father4 ,behrends3 8,the relation between ,god and the universe is more intimate and organic than that between an artist and his work4 ,the marble figure is independent of the sculptor the moment it is completed4 ,it remains1 though he die4 ,but the universe would vanish in the withdrawal of the divine presence and indwelling4 ,if ,i were to use any figure1 it would be that of generation4 ,the immanence of ,god is the secret of natural permanence and uniformity4 ,creation is primarily a spiritual act4 ,the universe is not what we see and handle4 ,the real universe is an empire of energies1 a hierarchy of correlated forces1 whose reality and unity are rooted in the rational will of ,god perpetually active in preservation4 ,but there is no identity of substance1 nor is there any division of the divine substance40 ,bowne1 ,theory of ,thought and ,knowledge1 #cf--8;,a mind is conceivable which should create its objects outright by pure self-activity and without dependence on anything beyond itself4 ,such is our conception of the ,creator's relation to his objects4 ,but this is not the case with us except to a very slight extent4 ,our mental life itself begins1 and we come only gradually to a knowledge of things1 and of ourselves4 ,in some sense our objects are given2 that is1 we cannot have objects at will or vary their properties at our pleasure4 ,in this sense we are passive in knowledge1 and no idealism can remove this fact4 ,but in some sense also our objects are our own products2 for an existing object becomes an object for us only as we think it1 and thus make it our object4 ,in this sense1 knowledge is an active process1 and not a passive reception of readymade information from without40 ,clarke1 ,self and the ,father1 #ch--8;,are we humiliated by having data for our imaginations to work upon8 by being unable to create material8 ,not unless it be a shame to be second to the ,creator40 ,causation is as mysterious as ,creation4 ,balzac lived with his characters as actual beings4 ,on the ,creative ,principle1 see ,n4 ,r4 ,wood1 ,the ,witness of ,sin1 #aad-ace4 7c7 ,it is unphilosophical to postulate two eternal substances1 when one self-existent ,cause of all things will account for the facts4 7d7 ,it contradicts our fundamental notion of ,god as absolute sovereign to suppose the existence of any other substance to be independent of his will4 7e7 ,this second substance with which ,god must of necessity work1 since it is1 according to the theory1 inherently evil and the source of evil1 not only limits ,god's power1 but destroys his blessedness4 7f7 ,this theory does not answer its purpose of accounting for moral evil1 unless it be also assumed that spirit is material1--in which case dualism gives place to materialism4 ,martensen1 ,dogmatics1 #aba--8;,god becomes a mere demiurge1 if nature existed before spirit4 ,that spirit only who in a perfect sense is able to commence his work of creation can have power to complete it40 ,if ,god does not create1 he must use what material he finds1 and this working with intractable material must be his perpetual sorrow4 ,such limitation in the power of the deity seemed to ,john ,stuart ,mill the best explanation of the existing imperfections of the universe4 ,the other form of dualism is3 ,b4 ,that which holds to the eternal existence of two antagonistic spirits1 one evil and the other good4 ,in this view1 matter is not a negative and imperfect substance which nevertheless has self-existence1 but is either the work or the instrument of a personal and positively malignant intelligence1 who wages war against all good4 ,this was the view of the ,manichans4 ,manichanism is a compound of ,christianity and the ,persian doctrine of two eternal and opposite intelligences4 ,zoroaster1 however1 held matter to be pure1 and to be the creation of the good ,being4 ,mani apparently regarded matter as captive to the evil spirit1 if not absolutely his creation4 ,the old story of ,mani's travels in ,greece is wholly a mistake4 ,guericke1 ,church ,history1 #a3ahe-ahg1 maintains that ,manichanism contains no mixture of ,platonic philosophy1 has no connection with ,judaism1 and as a sect came into no direct relations with the ,catholic church4 ,harnoch1 ,wegweiser1 #bb1 calls ,manichanism a compound of ,gnosticism and ,parseeism4 ,herzog1 ,encyclopdie1 art43 ,mani und die ,manicher1 regards ,manichanism as the fruit1 acme1 and completion of ,gnosticism4 ,gnosticism was a heresy in the church2 ,manichanism1 like ,new ,platonism1 was an anti-church4 ,j4 ,p4 ,lange3 8,these opposing theories represent various pagan conceptions of the world1 which1 after the manner of palimpsests1 show through ,christianity40 ,isaac ,taylor speaks of 8the creator of the carnivora02 and some modern ,christians practically regard ,satan as a second and equal ,god4 ,on the ,religion of ,zoroaster1 see ,haug1 ,essays on ,parsees1 #aci-afa1 #cjb-cji2 also our quotations on pp4 #cdg-cdi2 ,monier ,williams1 in #aith ,century1 ,jan4 #ahha3aee-agg--;,ahura ,mazda was the creator of the universe4 ,matter was created by him1 and was neither identified with him nor an emanation from him4 ,in the divine nature there were two opposite1 but not opposing1 principles or forces1 called 8twins0--the one constructive1 the other destructive2 the one beneficent1 the other maleficent4 ,zoroaster called these 8twins0 also by the name of 8spirits10 and declared that 8these two spirits created1 the one the reality1 the other the non-reality40 ,williams says that these two principles were conflicting only in name4 ,the only antagonism was between the resulting good and evil brought about by the free agent1 man4 ,see ,jackson1 ,zoroaster4 ,we may add that in later times this personification of principles in the deity seems to have become a definite belief in two opposing personal spirits1 and that ,mani1 ,manes1 or ,manichus adopted this feature of ,parseeism1 with the addition of certain ,christian elements4 ,hagenbach1 ,history of ,doctrine1 #a3dgj--8,the doctrine of the ,manichans was that creation was the work of ,satan40 ,see also ,gieseler1 ,church ,history1 #a3bjc2 ,neander1 ,church ,history1 #a3dgh-eje2 ,blunt1 ,dict4 ,doct4 and ,hist4 ,theology1 art43 ,dualism2 and especially ,baur1 ,das manichische ,religionssystem4 ,a4 ,h4 ,newman1 ,ch4 ,history1 #a3aid--8,manichism is ,gnosticism1 with its ,christian elements reduced to a minimum1 and the ,zoroastrian1 old ,babylonian1 and other ,oriental elements raised to the maximum4 ,manichism is ,oriental dualism under ,christian names1 the ,christian names employed retaining scarcely a trace of their proper meaning4 ,the most fundamental thing in ,manichism is its absolute dualism4 ,the kingdom of light and the kingdom of darkness with their rulers stand eternally opposed to each other40 ,of this view we need only say that it is refuted 7a7 by all the arguments for the unity1 omnipotence1 sovereignty1 and blessedness of ,god2 7b7 by the ,scripture representations of the prince of evil as the creature of ,god and as subject to ,god's control4 ,scripture passages showing that ,satan is ,god's creature or subject are the following3 ,col4 #a3af--8;for in him were all things created1 in the heavens and upon the earth1 things visible and things invisible1 whether thrones or dominions or principalities or powers02 cf4 ,eph4 #f3ab--8our wrestling is not against flesh and blood1 but against the principalities1 against the powers1 against the world-rulers of this darkness1 against the spiritual hosts of wickedness in the heavenly places02 #b ,pet4 #b3d--8;,god spared not the angels when they sinned1 but cast them down to hell1 and committed them to pits of darkness1 to be reserved unto judgment02 ,rev4 #bj3b--8laid hold on the dragon1 the old serpent1 which is the ,devil and ,satan02 #aj--8;and the devil that deceived them was cast into the lake of fire and brimstone40 ,the closest analogy to ,manichan dualism is found in the popular conception of the devil held by the medival ,roman church4 ,it is a question whether he was regarded as a rival or as a servant of ,god4 ,matheson1 ,messages of ,old ,religions1 says that ,parseeism recognizes an obstructive element in the nature of ,god himself4 ,moral evil is reality1 and there is that element of truth in ,parseeism4 ,but there is no reconciliation1 nor is it shown that all things work together for good4 ,e4 ,h4 ,johnson3 8,this theory sets up matter as a sort of deity1 a senseless idol endowed with the truly divine attribute of self-existence4 ,but we can acknowledge but one ,god4 ,to erect matter into an eternal ,thing1 independent of the ,almighty but forever beside him1 is the most revolting of all theories40 ,tennyson1 ,unpublished ,poem 7,life1 #a3cad7--8,oh me6 for why is all around us here ,as if some lesser ,god had made the world1 ,but had not force to shape it as he would ,till the high ,god behold it from beyond1 ,and enter it and make it beautiful80 ,e4 ,g4 ,robinson3 8,evil is not eternal2 if it were1 we should be paying our respects to it4444 ,there is much ,manichanism in modern piety4 ,we would influence soul through the body4 ,hence sacramentarianism and penance4 ,puritanism is theological ,manichanism4 ,christ recommended fasting because it belonged to his age4 ,christianity came from ,judaism4 ,churchism comes largely from reproducing what ,christ did4 ,christianity is not perfunctory in its practices4 ,we are to fast only when there is good reason for it40 ,l4 ,h4 ,mills1 ,new ,world1 ,march1 #ahie3ea1 suggests that ,phariseeism may be the same with ,farseeism1 which is but another name for ,parseeism4 ,he thinks that ,resurrection1 ,immortality1 ,paradise1 ,satan1 ,judgment1 ,hell1 came from ,persian sources1 and gradually drove out the old ,sadduceean simplicity4 ,pfleiderer1 ,philos1 ,religion1 #a3bjf--8;,according to the ,persian legend1 the first human pair was a good creation of the all-wise ,spirit1 ,ahura1 who had breathed into them his own breath4 ,but soon the primeval men allowed themselves to be seduced by the hostile ,spirit ,angromainyu into lying and idolatry1 whereby the evil spirits obtained power over them and the earth and spoiled the good creation40 ,disselhoff1 ,die klassische ,poesie und die gttliche ,offenbarung1 #ac-be--8,the ,gathas of ,zoroaster are the first poems of humanity4 ,in them man rouses himself to assert his superiority to nature and the spirituality of ,god4 ,god is not identified with nature4 ,the impersonal nature-gods are vain idols and are causes of corruption4 ,their worshippers are servants of falsehood4 ,ahura-,mazda 7living-wise7 is a moral and spiritual personality4 ,ahriman is equally eternal but not equally powerful4 ,good has not complete victory over evil4 ,dualism is admitted and unity is lost4 ,the conflict of faiths leads to separation4 ,while one portion of the race remains in the ,iranian highlands to maintain man's freedom and independence of nature1 another portion goes ,south-,east to the luxuriant banks of the ,ganges to serve the deified forces of nature4 ,the ,east stands for unity1 as the ,west for duality4 ,yet ,zoroaster in the ,gathas is almost deified2 and his religion1 which begins by giving predominance to the good ,spirit1 ends by being honey-combed with nature-worship40 #b4 ,emanation4 ,this theory holds that the universe is of the same substance with ,god1 and is the product of successive evolutions from his being4 ,this was the view of the ,syrian ,gnostics4 ,their system was an attempt to interpret ,christianity in the forms of ,oriental theosophy4 ,a similar doctrine was taught1 in the last century1 by ,swedenborg4 ,we object to it on the following grounds3 7a7 ,it virtually denies the infinity and transcendence of ,god1--by applying to him a principle of evolution1 growth1 and progress which belongs only to the finite and imperfect4 7b7 ,it contradicts the divine holiness1--since man1 who by the theory is of the substance of ,god1 is nevertheless morally evil4 7c7 ,it leads logically to pantheism1--since the claim that human personality is illusory cannot be maintained without also surrendering belief in the personality of ,god4 ,saturninus of ,antioch1 ,bardesanes of ,edessa1 ,tatian of ,assyria1 ,marcion of ,sinope1 all of the second century1 were representatives of this view4 ,blunt1 ,dict4 of ,doct4 and ,hist4 ,theology1 art43 ,emanation3 8,the divine operation was symbolized by the image of the rays of light proceeding from the sun1 which were most intense when nearest to the luminous substance of the body of which they formed a part1 but which decreased in intensity as they receded from their source1 until at last they disappeared altogether in darkness4 ,so the spiritual effulgence of the ,supreme ,mind formed a world of spirit1 the intensity of which varied inversely with its distance from its source1 until at length it vanished in matter4 ,hence there is a chain of ever expanding ons which are increasing attenuations of his substance and the sum of which constitutes his fulness1 i4 e41 the complete revelation of his hidden being40 ,emanation1 from e1 and manare1 to flow forth4 ,guericke1 ,church ,history1 #a3afj--8many flames from one light 444 the direct contrary to the doctrine of creation from nothing40 ,neander1 ,church ,history1 #a3cgb-gd4 ,the doctrine of emanation is distinctly materialistic4 ,we hold1 on the contrary1 that the universe is an expression of ,god1 but not an emanation from ,god4 ,on the difference between ,oriental emanation and eternal generation1 see ,shedd1 ,dogm4 ,theol41 #a3dgj1 and ,history ,doctrine1 #a3aa-ah1 #cah1 note--8#a4 ,that which is eternally generated is infinite1 not finite2 it is a divine and eternal person who is not the world or any portion of it4 ,in the ,oriental schemes1 emanation is a mode of accounting for the origin of the finite4 ,but eternal generation still leaves the finite to be originated4 ,the begetting of the ,son is the generation of an infinite person who afterwards creates the finite universe de nihilo4 #b4 ,eternal generation has for its result a subsistence or personal hypostasis totally distinct from the world2 but emanation ,in relation to the deity yields only an impersonal or at most a personified energy or effluence which is one of the powers or principles of nature--a mere anima mundi40 ,the truths of which emanation was the perversion and caricature were therefore the generation of the ,son and the procession of the ,spirit4 ,principal ,tulloch1 in ,encyc4 ,brit41 #aj3gjd--8;,all the ,gnostics agree in regarding this world as not proceeding immediately from the ,supreme ,being4444 ,the ,supreme ,being is regarded as wholly inconceivable and indescribable--as the unfathomable ,abyss 7,valentinus7--the ,unnameable 7,basilides74 ,from this transcendent source existence springs by emanation in a series of spiritual powers4444 ,the passage from the higher spiritual world to the lower material one is1 on the one hand1 apprehended as a mere continued degeneracy from the ,source of ,life1 at length terminating in the kingdom of darkness and death--the bordering chaos surrounding the kingdom of light4 ,on the other hand the passage is apprehended in a more precisely dualistic form1 as a positive invasion of the kingdom of light by a self-existent kingdom of darkness4 ,according as ,gnosticism adopted one or other of these modes of explaining the existence of the present world1 it fell into the two great divisions which1 from their places of origin1 have received the respective names of the ,alexandrian and ,syrian ,gnosis4 ,the one1 as we have seen1 presents more a ,western1 the other more an ,eastern type of speculation4 ,the dualistic element in the one case scarcely appears beneath the pantheistic1 and bears resemblance to the ,platonic notion of the 1 a mere blank necessity1 a limitless void4 ,in the other case1 the dualistic element is clear and prominent1 corresponding to the ,zarathustrian doctrine of an active principle of evil as well as of good--of a kingdom of ,ahriman1 as well as a kingdom of ,ormuzd4 ,in the ,syrian ,gnosis 444 there appears from the first a hostile principle of evil in collision with the good40 ,we must remember that dualism is an attempt to substitute for the doctrine of absolute creation1 a theory that matter and evil are due to something negative or positive outside of ,god4 ,dualism is a theory of origins1 not of results4 ,keeping this in mind1 we may call the ,alexandrian ,gnostics dualists1 while we regard emanation as the characteristic teaching of the ,syrian ,gnostics4 ,these latter made matter to be only an efflux from ,god and evil only a degenerate form of good4 ,if the ,syrians held the world to be independent of ,god1 this independence was conceived of only as a later result or product1 not as an original fact4 ,some like ,saturninus and ,bardesanes verged toward ,manichan doctrine2 others like ,tatian and ,marcion toward ,egyptian dualism2 but all held to emanation as the philosophical explanation of what the ,scriptures call creation4 ,these remarks will serve as qualification and criticism of the opinions which we proceed to quote4 ,sheldon1 ,ch4 ,hist41 #a3bjf--8,the ,syrians were in general more dualistic than the ,alexandrians4 ,some1 after the fashion of the ,hindu pantheists1 regarded the material realm as the region of emptiness and illusion1 the void opposite of the ,pleroma1 that world of spiritual reality and fulness2 others assigned a more positive nature to the material1 and regarded it as capable of an evil aggressiveness even apart from any quickening by the incoming of life from above40 ,mansel1 ,gnostic ,heresies1 #aci--8,like ,saturninus1 ,bardesanes is said to have combined the doctrine of the malignity of matter with that of an active principle of evil2 and he connected together these two usually antagonistic theories by maintaining that the inert matter was co-eternal with ,god1 while ,satan as the active principle of evil was produced from matter 7or1 according to another statement1 co-eternal with it71 and acted in conjunction with it4 #adb--,the feature which is usually selected as characteristic of the ,syrian ,gnosis is the doctrine of dualism2 that is to say1 the assumption of the existence of two active and independent principles1 the one of good1 the other of evil4 ,this assumption was distinctly held by ,saturninus and ,bardesanes 444 in contradistinction to the ,platonic theory of an inert semi-existent matter1 which was adopted by the ,gnosis of ,egypt4 ,the former principle found its logical development in the next century in ,manichaism2 the latter leads with almost equal certainty to ,pantheism40 ,a4 ,h4 ,newman1 ,ch4 ,history1 #a3aib--8,marcion did not speculate as to the origin of evil4 ,the ,demiurge and his kingdom are apparently regarded as existing from eternity4 ,matter he regarded as intrinsically evil1 and he practised a rigid asceticism40 ,mansel1 ,gnostic ,heresies1 #baj--8,marcion did not1 with the majority of the ,gnostics1 regard the ,demiurge as a derived and dependent being1 whose imperfection is due to his remoteness from the highest ,cause2 nor yet1 according to the ,persian doctrine1 did he assume an eternal principle of pure malignity4 ,his second principle is independent of and co-eternal with1 the first2 opposed to it however1 not as evil to good1 but as imperfection to perfection1 or1 as ,marcion expressed it1 as a just to a good being4 #bah--,non-recognition of any principle of pure evil4 ,three principles only3 the ,supreme ,god1 the ,demiurge1 and the eternal ,matter1 the two latter being imperfect but not necessarily evil4 ,some of the ,marcionites seem to have added an evil spirit as a fourth principle4444 ,marcion is the least ,gnostic of all the ,gnostics4444 #ca--,the ,indian influence may be seen in ,egypt1 the ,persian in ,syria4444 #cb--,to ,platonism1 modified by ,judaism1 ,gnosticism owed much of its philosophical form and tendencies4 ,to the dualism of the ,persian religion it owed one form at least of its speculations on the origin and remedy of evil1 and many of the details of its doctrine of emanations4 ,to the ,buddhism of ,india1 modified again probably by ,platonism1 it was indebted for the doctrines of the antagonism between spirit and matter and the unreality of derived existence 7the germ of the ,gnostic ,docetism71 and in part at least for the theory which regards the universe as a series of successive emanations from the absolute ,unity40 ,emanation holds that some stuff has proceeded from the nature of ,god1 and that ,god has formed this stuff into the universe4 ,but matter is not composed of stuff at all4 ,it is merely an activity of ,god4 ,origen held that etymologically denotes a being which1 struck off from ,god the central source of light and warmth1 has cooled in its love for the good1 but still has the possibility of returning to its spiritual origin4 ,pfleiderer1 ,philosophy of ,religion1 #b3bga1 thus describes ,origen's view3 8,as our body1 while consisting of many members1 is yet an organism which is held together by one soul1 so the universe is to be thought of as an immense living being1 which is held together by one soul1 the power and the ,logos of ,god40 ,palmer1 ,theol4 ,definition1 #fc1 note--8,the evil of ,emanationism is seen in the history of ,gnosticism4 ,an emanation is a portion of the divine essence regarded as separated from it and sent forth as independent4 ,having no perpetual bond of connection with the divine1 it either sinks into degradation1 as ,basilides taught1 or becomes actively hostile to the divine1 as the ,ophites believed4444 ,in like manner the ,deists of a later time came to regard the laws of nature as having an independent existence1 i4 e41 as emanations40 ,john ,milton1 ,christian ,doctrine1 holds this view4 ,matter is an efflux from ,god himself1 not intrinsically bad1 and incapable of annihilation4 ,finite existence is an emanation from ,god's substance1 and ,god has loosened his hold on those living portions or centres of finite existence which he has endowed with free will1 so that these independent beings may originate actions not morally referable to himself4 ,this doctrine of free will relieves ,milton from the charge of pantheism2 see ,masson1 ,life of ,milton1 #f3hbd-hbf4 ,lotze1 ,philos4 ,religion1 xlviii1 li1 distinguishes creation from emanation by saying that creation necessitates a divine ,will1 while emanation flows by natural consequence from the being of ,god4 ,god's motive in creation is love1 which urges him to communicate his holiness to other beings4 ,god creates individual finite spirits1 and then permits the thought1 which at first was only his1 to become the thought of these other spirits4 ,this transference of his thought by will is the creation of the world4 ,f4 ,w4 ,farrar1 on ,heb4 #a3b--8,the word on was used by the ,gnostics to describe the various emanations by which they tried at once to widen and to bridge over the gulf between the human and the divine4 ,over that imaginary chasm ,john threw the arch of the ,incarnation1 when he wrote3 #8,the ,word became flesh' 7,john #a3ad740 ,upton1 ,hibbert ,lectures1 chap4 #b--8;,in the very making of souls of his own essence and substance1 and in the vacating of his own causality in order that men may be free1 ,god already dies in order that they may live4 ,god withdraws himself from our wills1 so as to make possible free choice and even possible opposition to himself4 ,individualism admits dualism but not complete division4 ,our dualism holds still to underground connections of life between man and man1 man and nature1 man and ,god4 ,even the physical creation is ethical at heart3 each thing is dependent on other things1 and must serve them1 or lose its own life and beauty4 ,the branch must abide in the vine1 or it withers and is cut off and burned0 7#bge74 ,swedenborg held to emanation1--see ,divine ,love and ,wisdom1 #bhc1 #cjc1 #ije--8;,every one who thinks from clear reason sees that the universe is not created from nothing4444 ,all things were created out of a substance4444 ,as ,god alone is substance in itself and therefore the real esse1 it is evidence that the existence of things is from no other source4444 ,yet the created universe is not ,god1 because ,god is not in time and space4444 ,there is a creation of the universe1 and of all things therein1 by continual mediations from the ,first4444 ,in the substances and matters of which the earths consist1 there is nothing of the ,divine in itself1 but they are deprived of all that is divine in itself4444 ,still they have brought with them by continuation from the substance of the spiritual sum that which was there from the ,divine40 ,swedenborgianism is 8materialism driven deep and clinched on the inside40 ,this system reverses the ,lord's prayer2 it should read3 8,as on earth1 so in heaven40 ,he disliked certain sects1 and he found that all who belonged to those sects were in the hells1 condemned to everlasting punishment4 ,the truth is not materialistic emanation1 as ,swedenborg imagined1 but rather divine energizing in space and time4 ,the universe is ,god's system of graded self-limitation1 from matter up to mind4 ,it has had a beginning1 and ,god has instituted it4 ,it is a finite and partial manifestation of the infinite ,spirit4 ,matter is an expression of spirit1 but not an emanation from spirit1 any more than our thoughts and volitions are4 ,finite spirits1 on the other hand1 are differentiations within the being of ,god himself1 and so are not emanations from him4 ,napoleon asked ,goethe what matter was4 8,esprit gel10--frozen spirit was the answer ,schelling wished ,goethe had given him4 ,but neither is matter spirit1 nor are matter and spirit together mere natural effluxes from ,god's substance4 ,a divine institution of them is requisite 7quoted substantially from ,dorner1 ,system of ,doctrine1 #b3dj74 ,schlegel in a similar manner called architecture 8frozen music10 and another writer calls music 8dissolved architecture40 ,there is a 8psychical automatism10 as ,ladd says1 in his ,philosophy of ,mind1 #afi2 and ,hegel calls nature 8the corpse of the understanding--spirit to alienation from itself40 ,but spirit is the ,adam1 of which nature is the ,eve2 and man says to nature3 8,this is bone of my bones1 and flesh of my flesh10 as ,adam did in ,gen4 #b3bc4 #c4 ,creation from eternity4 ,this theory regards creation as an act of ,god in eternity past4 ,it was propounded by ,origen1 and has been held in recent times by ,martensen1 ,martineau1 ,john ,caird1 ,knight1 and ,pfleiderer4 ,the necessity of supposing such creation from eternity has been argued from ,god's omnipotence1 ,god's timelessness1 ,god's immutability1 and ,god's love4 ,we consider each of these arguments in their order4 ,origen held that ,god was from eternity the creator of the world of spirits4 ,martensen1 in his ,dogmatics1 #aad1 shows favor to the maxims3 8,without the world ,god is not ,god4444 ,god created the world to satisfy a want in himself4444 ,he cannot but constitute himself the ,father of spirits40 ,schiller1 ,die ,freundschaft1 last stanza1 gives the following popular expression to this view3 8,freundlos war der grosse ,weltenmeister2 ,fhlte ,mangel1 darum schuf er ,geister1 ,sel'ge ,spiegel seiner ,seligkeit4 ,fand das hchste ,wesen schon kein ,gleiches2 ,aus dem ,kelch des ganzen ,geisterreiches ,schumt ihm die ,unendlichkeit40 ,the poet's thought was perhaps suggested by ,goethe's ,sorrows of ,werther3 8,the flight of a bird above my head inspired me with the desire of being transported to the shores of the immeasurable waters1 there to quaff the pleasures of life from the foaming goblet of the infinite40 ,robert ,browning1 ,rabbi ,ben ,ezra1 #ca--8;,but ,i need now as then1 ,thee1 ,god1 who mouldest men4 ,and since1 not even when the whirl was worst1 ,did ,i--to the wheel of life ,with shapes and colors rife1 ,bound dizzily--mistake my end1 ,to slake thy thirst40 ,but this regards the ,creator as dependent upon1 and in bondage to1 his own world4 ,pythagoras held that nature's substances and laws are eternal4 ,martineau1 ,study of ,religion1 #a3add2 #b3bej1 seems to make the creation of the world an eternal process1 conceiving of it as a self-sundering of the ,deity1 in whom in some way the world was always contained 7,schurman1 ,belief in ,god1 #adj74 ,knight1 ,studies in ,philos4 and ,lit41 #id1 quotes from ,byron's ,cain1 ,i3#a--8,let him ,sit on his vast and solitary throne1 ,creating worlds1 to make eternity ,less burdensome to his immense existence ,and unparticipated solitude4444 ,he1 so wretched in his height1 ,so restless in his wretchedness1 must still ,create and recreate40 ,byron puts these words into the mouth of ,lucifer4 ,yet ,knight1 in his ,essays in ,philosophy1 #adc1 #bdg1 regards the universe as the everlasting effect of an eternal ,cause4 ,dualism1 he thinks1 is involved in the very notion of a search for ,god4 ,w4 ,n4 ,clarke1 ,christian ,theology1 #aag--8;,god is the source of the universe4 ,whether by immediate production at some point of time1 so that after he had existed alone there came by his act to be a universe1 or by perpetual production from his own spiritual being1 so that his eternal existence was always accompanied by a universe in some stage of being1 ,god has brought the universe into existence4444 ,any method in which the independent ,god could produce a universe which without him could have had no existence1 is accordant with the teachings of ,scripture4 ,many find it easier philosophically to hold that ,god has eternally brought forth creation from himself1 so that there has never been a time when there was not a universe in some stage of existence1 than to think of an instantaneous creation of all existing things when there had been nothing but ,god before4 ,between these two views theology is not compelled to decide1 provided we believe that ,god is a free ,spirit greater than the universe40 ,we dissent from this conclusion of ,dr4 ,clarke1 and hold that ,scripture requires us to trace the universe back to a beginning1 while reason itself is better satisfied with this view than it can be with the theory of creation from eternity4 7a7 ,creation from eternity is not necessitated by ,god's omnipotence4 ,omnipotence does not necessarily imply actual creation2 it implies only power to create4 ,creation1 moreover1 is in the nature of the case a thing begun4 ,creation from eternity is a contradiction in terms1 and that which is self-contradictory is not an object of power4 ,the argument rests upon a misconception of eternity1 regarding it as a prolongation of time into the endless past4 ,we have seen in our discussion of eternity as an attribute of ,god1 that eternity is not endless time1 or time without beginning1 but rather superiority to the law of time4 ,since eternity is no more past than it is present1 the idea of creation from eternity is an irrational one4 ,we must distinguish creation in eternity past 7 ,god and the world coternal1 yet ,god the cause of the world1 as he is the begetter of the ,son7 from continuous creation 7which is an explanation of preservation1 but not of creation at all74 ,it is this latter1 not the former1 to which ,rothe holds 7see under the doctrine of ,preservation1 pages #dae1 #daf74 ,birks1 ,difficulties of ,belief1 #ha1 #hb--8;,creation is not from eternity1 since past eternity cannot be actually traversed any more than we can reach the bound of an eternity to come4 ,there was no time before creation1 because there was no succession40 ,birks1 ,scripture ,doctrine of ,creation1 #gh-aje--8,the first verse of ,genesis excludes five speculative falsehoods3 #a4 that there is nothing but uncreated matter2 #b4 that there is no ,god distinct from his creatures2 #c4 that creation is a series of acts without a beginning2 #d4 that there is no real universe2 #e4 that nothing can be known of ,god or the origin of things40 ,veitch1 ,knowing and ,being1 #bb--8,the ideas of creation and creative energy are emptied of meaning1 and for them is substituted the conception or fiction of an eternally related or double-sided world1 not of what has been1 but of what always is4 ,it is another form of the see-saw philosophy4 ,the eternal ,self only is1 if the eternal manifold is2 the eternal manifold is1 if the eternal ,self is4 ,the one1 in being the other1 is or makes itself the one2 the other1 in being the one1 is or makes itself the other4 ,this may be called a unity2 it is rather1 if we might invent a term suited to the new and marvellous conception1 an unparalleled and unbegotten twinity40 7b7 ,creation from eternity is not necessitated by ,god's timelessness4 ,because ,god is free from the law of time it does not follow that creation is free from that law4 ,rather is it true that no eternal creation is conceivable1 since this involves an infinite number4 ,time must have had a beginning1 and since the universe and time are coxistent1 creation could not have been from eternity4 ,jude #be--8;,before all time0--implies that time had a beginning1 and ,eph4 #a3d--8;before the foundation of the world0--implies that creation itself had a beginning4 ,is creation infinite8 ,no1 says ,dorner1 ,glaubenslehre1 #a3dei1 because to a perfect creation unity is as necessary as multiplicity4 ,the universe is an organism1 and there can be no organism without a definite number of parts4 ,for a similar reason ,dorner1 ,system ,doctrine1 #b3bh1 denies that the universe can be eternal4 ,granting on the one hand that the world though eternal might be dependent upon ,god and as soon as the plan was evolved there might be no reason why the execution should be delayed1 yet on the other hand the absolutely limitless is the imperfect and no universe with an infinite number of parts is conceivable or possible4 ,so ,julius ,mller1 ,doctrine of ,sin1 #a3bbj-bbe--8,what has a goal or end must have a beginning2 history1 as teleological1 implies creation40 ,lotze1 ,philos4 ,religion1 #gd--8,the world1 with respect to its existence as well as its content1 is completely dependent on the will of ,god1 and not as a mere involuntary development of his nature4444 ,the word #8creation' ought not to be used to designate a deed of ,god so much as the absolute dependence of the world on his will40 ,so ,schurman1 ,belief in ,god1 #adf1 #aef1 #bbe--8;,creation is the eternal dependence of the world on ,god4444 ,nature is the externalization of spirit4444 ,material things exist simply as modes of the divine activity2 they have no existence for themselves40 ,on this view that ,god is the ,ground but not the ,creator of the world1 see ,hovey1 ,studies in ,ethics and ,religion1 #bc-ef--8;,creation is no more of a mystery than is the causal action0 in which both ,lotze and ,schurman believe4 8,to deny that divine power can originate real being--can add to the sum total of existence--is much like saying that such power is finite40 ,no one can prove that 8it is of the essence of spirit to reveal itself10 or if so1 that it must do this by means of an organism or externalization4 ,eternal succession of changes in nature is no more comprehensible than are a creating ,god and a universe originating in time4 7c7 ,creation from eternity is not necessitated by ,god's immutability4 ,his immutability requires1 not an eternal creation1 but only an eternal plan of creation4 ,the opposite principle would compel us to deny the possibility of miracles1 incarnation1 and regeneration4 ,like creation1 these too would need to be eternal4 ,we distinguish between idea and plan1 between plan and execution4 ,much of ,god's plan is not yet executed4 ,the beginning of its execution is as easy to conceive as is the continuation of its execution4 ,but the beginning of the execution of ,god's plan is creation4 ,active will is an element in creation4 ,god's will is not always active4 ,he waits for 8the fulness of the time0 7,gal4 #d3d7 before he sends forth his ,son4 ,as we can trace back ,christ's earthly life to a beginning1 so we can trace back the life of the universe to a beginning4 ,those who hold to creation from eternity usually interpret ,gen4 #a3a--8;,in the beginning ,god created the heavens and the earth10 and ,john #a3a--8;,in the beginning was the ,word10 as both and alike meaning 8in eternity40 ,but neither of these texts has this meaning4 ,in each we are simply carried back to the beginning of the creation1 and it is asserted that ,god was its author and that the ,word already was4 7d7 ,creation from eternity is not necessitated by ,god's love4 ,creation is finite and cannot furnish perfect satisfaction to the infinite love of ,god4 ,god has moreover from eternity an object of love infinitely superior to any possible creation1 in the person of his ,son4 ,since all things are created in ,christ1 the eternal ,word1 ,reason1 and ,power of ,god1 ,god can 8reconcile all things to himself0 in ,christ 7,col4 #a3bj74 ,athanasius called ,god 1 --,creator1 not ,artisan4 ,by this he meant that ,god is immanent1 and not the ,god of deism4 ,but the moment we conceive of ,god as revealing himself in ,christ1 the idea of creation as an eternal satisfaction of his love vanishes4 ,god can have a plan without executing his plan4 ,decree can precede creation4 ,ideas of the universe may exist in the divine mind before they are realized by the divine will4 ,there are purposes of salvation in ,christ which antedate the world 7,eph4 #a3d74 ,the doctrine of the ,trinity1 once firmly grasped1 enables us to see the fallacy of such views as that of ,pfleiderer1 ,philos4 ,religion1 #a3bhf--8;,a beginning and ending in time of the creating of ,god are not thinkable4 ,that would be to suppose a change of creating and resting in ,god1 which would equalize ,god's being with the changeable course of human life4 ,nor could it be conceived what should have hindered ,god from creating the world up to the beginning of his creating4444 ,we say rather1 with ,scotus ,erigena1 that the divine creating is equally eternal with ,god's being40 7e7 ,creation from eternity1 moreover1 is inconsistent with the divine independence and personality4 ,since ,god's power and love are infinite1 a creation that satisfied them must be infinite in extent as well as eternal in past duration--in other words1 a creation equal to ,god4 ,but a ,god thus dependent upon external creation is neither free nor sovereign4 ,a ,god existing in necessary relations to the universe1 if different in substance from the universe1 must be the ,god of dualism2 if of the same substance with the universe1 must be the ,god of pantheism4 ,gore1 ,incarnation1 #acf1 #acg--8;,christian theology is the harmony of pantheism and deism4444 ,it enjoys all the riches of pantheism without its inherent weakness on the moral side1 without making ,god dependent on the world1 as the world is dependent on ,god4 ,on the other hand1 ,christianity converts an unintelligible deism into a rational theism4 ,it can explain how ,god became a creator in time1 because it knows how creation has its eternal analogue in the uncreated nature2 it was ,god's nature eternally to produce1 to communicate itself1 to live40 ,in other words1 it can explain how ,god can be eternally alive1 independent1 self-sufficient1 since he is ,trinity4 ,creation from eternity is a natural and logical outgrowth of ,unitarian tendencies in theology4 ,it is of a piece with the ,stoic monism of which we read in ,hatch1 ,hibbert ,lectures1 #agg--8,stoic monism conceived of the world as a self-evolution of ,god4 ,into such a conception the idea of a beginning does not necessarily enter4 ,it is consistent with the idea of an eternal process of differentiation4 ,that which is always has been under changed and changing forms4 ,the theory is cosmological rather than cosmogonical4 ,it rather explains the world as it is1 than gives an account of its origin40 #d4 ,spontaneous generation4 ,this theory holds that creation is but the name for a natural process still going on1--matter itself having in it the power1 under proper conditions1 of taking on new functions1 and of developing into organic forms4 ,this view is held by ,owen and ,bastian4 ,we object that 7a7 ,it is a pure hypothesis1 not only unverified1 but contrary to all known facts4 ,no credible instance of the production of living forms from inorganic material has yet been adduced4 ,so far as science can at present teach us1 the law of nature is 8omne vivum e vivo10 or 8ex ovo40 ,owen1 ,comparative ,anatomy of the ,vertebrates1 #c3had-hah--on ,monogeny or ,thaumatogeny2 quoted in ,argyle1 ,reign of ,law1 #bha--8,we discern no evidence of a pause or intromission in the creation or coming-to-be of new plants and animals40 ,so ,bastian1 ,modes of ,origin of ,lowest ,organisms1 ,beginnings of ,life1 and articles on ,heterogeneous ,evolution of ,living ,things1 in ,nature1 #b3agj1 #aic1 #bai1 #daj1 #dca4 ,see ,huxley's ,address before the ,british ,association1 and ,reply to ,bastian1 in ,nature1 #b3djj1 #dgc2 also ,origin of ,species1 #fi-gi1 and ,physical ,basis of ,life1 in ,lay ,sermons1 #adb4 ,answers to this last by ,stirling1 in ,half-hours with ,modern ,scientists1 and by ,beale1 ,protoplasm or ,life1 ,matter1 and ,mind1 #gc-ge4 ,in favor of ,redi's maxim1 8omne vivum e vivo10 see ,huxley1 in ,encyc4 ,britannica1 art43 ,biology1 #fhi--8;,at the present moment there is not a shadow of trustworthy direct evidence that abiogenesis does take place or has taken place within the period during which the existence of the earth is recorded02 ,flint1 ,physiology of ,man1 #a3bfc-bfe--8;,as the only true philosophic view to take of the question1 we shall assume in common with nearly all the modern writers on physiology that there is no such thing as spontaneous generation1--admitting that the exact mode of production of the infusoria lowest in the scale of life is not understood40 ,on the ,philosophy of ,evolution1 see ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #ci-eg4 7b7 ,if such instances could be authenticated1 they would prove nothing as against a proper doctrine of creation1--for there would still exist an impossibility of accounting for these vivific properties of matter1 except upon the ,scriptural view of an intelligent ,contriver and ,originator of matter and its laws4 ,in short1 evolution implies previous involution1--if anything comes out of matter1 it must first have been put in4 ,sully3 8,every doctrine of evolution must assume some definite initial arrangement which is supposed to contain the possibilities of the order which we find to be evolved and no other possibility40 ,bixby1 ,crisis of ,morals1 #beh--8;,if no creative fiat can be believed to create something out of nothing1 still less is evolution able to perform such a contradiction40 ,as we can get morality only out of a moral germ1 so we can get vitality only out of a vital germ4 ,martineau1 ,seat of ,authority1 #ad--8;,by brooding long enough on an egg that is next to nothing1 you can in this way hatch any universe actual or possible4 ,is it not evident that this is a mere trick of imagination1 concealing its thefts of causation by committing them little by little1 and taking the heap from the divine storehouse grain by grain80 ,hens come before eggs4 ,perfect organic forms are antecedent to all life-cells1 whether animal or vegetable4 8,omnis cellula e cellula1 sed primaria cellula ex organismo40 ,god created first the tree1 and its seed was in it when created 7,gen4 #a3ab74 ,protoplasm is not proton1 but deuteron2 the elements are antecedent to it4 ,it is not true that man was never made at all but only 8growed0 like ,topsy2 see ,watts1 ,new ,apologetic1 xvi1 #cab4 ,royce1 ,spirit of ,modern ,philosophy1 #bgc--8;,evolution is the attempt to comprehend the world of experience in terms of the fundamental idealistic postulates3 7#a7 without ideas1 there is no reality2 7#b7 rational order requires a rational ,being to introduce it2 7#c7 beneath our conscious self there must be an infinite ,self4 ,the question is3 ,has the world a meaning8 ,it is not enough to refer ideas to mechanism4 ,evolution1 from the nebula to man1 is only the unfolding of the life of a divine ,self40 7c7 ,this theory1 therefore1 if true1 only supplements the doctrine of original1 absolute1 immediate creation1 with another doctrine of mediate and derivative creation1 or the development of the materials and forces originated at the beginning4 ,this development1 however1 cannot proceed to any valuable end without guidance of the same intelligence which initiated it4 ,the ,scriptures1 although they do not sanction the doctrine of spontaneous generation1 do recognize processes of development as supplementing the divine fiat which first called the elements into being4 ,there is such a thing as free will1 and free will does not1 like the deterministic will1 run in a groove4 ,if there be free will in man1 then much more is there free will in ,god1 and ,god's will does not run in a groove4 ,god is not bound by law or to law4 ,wisdom does not imply monotony or uniformity4 ,god can do a thing once that is never done again4 ,circumstances are never twice alike4 ,here is the basis not only of creation but of new creation1 including miracle1 incarnation1 resurrection1 regeneration1 redemption4 ,though will both in ,god and in man is for the most part automatic and acts according to law1 yet the power of new beginnings1 of creative action1 resides in will1 wherever it is free1 and this free will chiefly makes ,god to be ,god and man to be man4 ,without it life would be hardly worth the living1 for it would be only the life of the brute4 ,all schemes of evolution which ignore this freedom of ,god are pantheistic in their tendencies1 for they practically deny both ,god's transcendence and his personality4 ,leibnitz declined to accept the ,newtonian theory of gravitation because it seemed to him to substitute natural forces for ,god4 ,in our own day many still refuse to accept the ,darwinian theory of evolution because it seems to them to substitute natural forces for ,god2 see ,john ,fiske1 ,idea of ,god1 #ig-ajb4 ,but law is only a method2 it presupposes a lawgiver and requires an agent4 ,gravitation and evolution are but the habitual operations of ,god4 ,if spontaneous generation should be proved true1 it would be only ,god's way of originating life4 ,e4 ,g4 ,robinson1 ,christian ,theology1 #ia--8,spontaneous generation does not preclude the idea of a creative will working by natural law and secondary causes4444 ,of beginnings of life physical science knows nothing4444 ,of the processes of nature science is competent to speak and against its teachings respecting these there is no need that theology should set itself in hostility4444 ,even if man were derived from the lower animals1 it would not prove that ,god did not create and order the forces employed4 ,it may be that ,god bestowed upon animal life a plastic power40 ,ward1 ,naturalism and ,agnosticism1 #a3ahj--8;,it is far truer to say that the universe is a life1 than to say that it is a mechanism4444 ,we can never get to ,god through a mere mechanism4444 ,with ,leibnitz ,i would argue that absolute passivity or inertness is not a reality but a limit4 #bfi--,mr4 ,spencer grants that to interpret spirit in terms of matter is impossible4 #cjb--,natural selection without teleological factors is not adequate to account for biological evolution1 and such teleological factors imply a psychical something endowed with feelings and will1 i4 e41 ,life and ,mind4 #b3acj-ace--;,conation is more fundamental than cognition4 #adi-aea--,things and events precede space and time4 ,there is no empty space or time4 #beb-beg--,our assimilation of nature is the greeting of spirit by spirit4 #bei-bfg--;,either nature is itself intelligent1 or there is intelligence beyond it4 #bgd-bgf--;,appearances do not veil reality4 #bgd--,the truth is not ,god and mechanism1 but ,god only and no mechanism4 #bhc--,naturalism and ,agnosticism1 in spite of themselves1 lead us to a world of ,spiritualistic ,monism40 ,newman ,smyth1 ,christian ,ethics1 #cf--8,spontaneous generation is a fiction in ethics1 as it is in psychology and biology4 ,the moral cannot be derived from the non-moral1 any more than consciousness can be derived from the unconscious1 or life from the azoic rocks40 ,,iv4 ,the ,mosaic ,account of ,creation4 #a4 ,its twofold nature1--as uniting the ideas of creation and of development4 7a7 ,creation is asserted4--,the ,mosaic narrative avoids the error of making the universe eternal or the result of an eternal process4 ,the cosmogony of ,genesis1 unlike the cosmogonies of the heathen1 is prefaced by the originating act of ,god1 and is supplemented by successive manifestations of creative power in the introduction of brute and of human life4 ,all nature-worship1 whether it take the form of ancient polytheism or modern materialism1 looks upon the universe only as a birth or growth4 ,this view has a basis of truth1 inasmuch as it regards natural forces as having a real existence4 ,it is false in regarding these forces as needing no originator or upholder4 ,hesiod taught that in the beginning was formless matter4 ,genesis does not begin thus4 ,god is not a demiurge1 working on eternal matter4 ,god antedates matter4 ,he is the creator of matter at the first 7,gen4 #a3a--;bara7 and he subsequently created animal life 7,gen4 #a3ba--8;and ,god created0--bara7 and the life of man 7,gen4 #a3bg--8;and ,god create man0--bara again74 ,many statements of the doctrine of evolution err by regarding it as an eternal or self-originated process4 ,but the process requires an originator1 and the forces require an upholder4 ,each forward step implies increment of energy1 and progress toward a rational end implies intelligence and foresight in the governing power4 ,schurman says well that ,darwinism explains the survival of the fittest1 but cannot explain the arrival of the fittest4 ,schurman1 ,agnosticism and ,religion1 #cd--8;,a primitive chaos of star-dust which held in its womb not only the cosmos that fills space1 not only the living creatures that teem upon it1 but also the intellect that interprets it1 the will that confronts it1 and the conscience that transfigures it1 must as certainly have ,god at the centre1 as a universe mechanically arranged and periodically adjusted must have him at the circumference4444 ,there is no real antagonism between creation and evolution4 #ei--,natural causation is the expression of a supernatural ,mind in nature1 and man--a being at once of sensibility and of rational and moral self-activity--is a signal and ever-present example of the interfusion of the natural with the supernatural in that part of universal existence nearest and best known to us40 ,seebohm1 quoted in ,j4 ,j4 ,murphy1 ,nat4 ,selection and ,spir4 ,freedom1 #gf--8,when we admit that ,darwin's argument in favor of the theory of evolution proves its truth1 we doubt whether natural selection can be in any sense the cause of the origin of species4 ,it has probably played an important part in the history of evolution2 its rle has been that of increasing the rapidity with which the process of development has proceeded4 ,of itself it has probably been powerless to originate a species2 the machinery by which species have been evolved has been completely independent of natural selection and could have produced all the results which we call the evolution of species without its aid2 though the process would have been slow had there been no struggle of life to increase its pace40 ,new ,world1 ,june1 #ahif3bcg-bfb1 art4 by ,howison on the ,limits of ,evolution1 finds limits in 7#a7 the noumenal ,reality2 7#b7 the break between the organic and the inorganic2 7#c7 break between physiological and logical genesis2 7#d7 inability to explain the great fact on which its own movement rests2 7#e7 the a priori self-consciousness which is the essential being and true person of the mind4 ,evolution1 according to ,herbert ,spencer1 is 8an integration of matter and concomitant dissipation of motion1 during which the matter passes from an indefinite incoherent homogeneity to a definite coherent heterogeneity1 and during which the retained motion goes through a parallel transformation40 ,d4 ,w4 ,simon criticizes this definition as defective 8because 7#a7 it omits all mention both of energy and its differentiations2 and 7#b7 because it introduces into the definition of the process one of the phenomena thereof1 namely1 motion4 ,as a matter of fact1 both energy or force1 and law1 are subsequently and illicitly introduced as distinct factors of the process2 they ought therefore to have found recognition in the definition or description40 ,mark ,hopkins1 ,life1 #ahi--8;,god3 what need of him8 ,have we not force1 uniform force1 and do not all things continue as they were from the beginning of the creation1 if it ever had a beginning8 ,have we not the 1 the universal ,all1 the ,soul of the universe1 working itself up from unconsciousness through molecules and maggots and mice and marmots and monkeys to its highest culmination in man80 7b7 ,development is recognized4--,the ,mosaic account represents the present order of things as the result1 not simply of original creation1 but also of subsequent arrangement and development4 ,a fashioning of inorganic materials is described1 and also a use of these materials in providing the conditions of organized existence4 ,life is described as reproducing itself1 after its first introduction1 according to its own laws and by virtue of its own inner energy4 ,martensen wrongly asserts that 8,judaism represented the world exclusively as creatura1 not natura2 as 1 not 40 ,this is not true4 ,creation is represented as the bringing forth1 not of something dead1 but of something living and capable of self-development4 ,creation lays the foundation for cosmogony4 ,not only is there a fashioning and arrangement of the material which the original creative act has brought into being 7see ,gen4 #a3b1 #d1 #f1 #g1 #i1 #af1 #ag2 #b3b1 #f1 #g1 #h--,spirit brooding2 dividing light from darkness1 and waters from waters2 dry land appearing2 setting apart of sun1 moon1 and stars2 mist watering2 forming man's body2 planting garden7 but there is also an imparting and using of the productive powers of the things and beings created 7,gen4 #a3ab1 #bb1 #bd1 #bh--;earth brought forth grass2 trees yielding fruit whose seed was in itself2 earth brought forth the living creatures2 man commanded to be fruitful and multiply74 ,the tendency at present among men of science is to regard the whole history of life upon the planet as the result of evolution1 thus excluding creation1 both at the beginning of the history and along its course4 ,on the progress from the ,orohippus1 the lowest member of the equine series1 an animal with four toes1 to ,anchitherium with three1 then to ,hipparion1 and finally to our common horse1 see ,huxley1 in ,nature for ,may #aa1 #ahgc3cc1 #cd4 ,he argues that1 if a complicated animal like the horse has arisen by gradual modification of a lower and less specialized form1 there is no reason to think that other animals have arisen in a different way4 ,clarence ,king1 ,address at ,yale ,college1 #ahgg1 regards ,american geology as teaching the doctrine of sudden yet natural modification of species4 8,when catastrophic change burst in upon the ages of uniformity and sounded in the ear of every living thing the words3 #8,change or die6' plasticity became the sole principle of action40 ,nature proceeded then by leaps1 and corresponding to the leaps of geology we find leaps of biology4 ,we grant the probability that the great majority of what we call species were produced in some such ways4 ,if science should render it certain that all the present species of living creatures were derived by natural descent from a few original germs1 and that these germs were themselves an evolution of inorganic forces and materials1 we should not therefore regard the ,mosaic account as proved untrue4 ,we should only be required to revise our interpretation of the word bara in ,gen4 #a3ba1 #bg1 and to give it there the meaning of mediate creation1 or creation by law4 ,such a meaning might almost seem to be favored by ,gen4 #a3aa--8let the earth put forth grass02 #bj--8let the waters bring forth abundantly the moving creature that hath life02 #b3g--8the ,lord ,god formed man of the dust02 #i--8out of the ground made the ,lord ,god to grow every tree02 cf4 ,mark #d3bh-- --8the earth brings forth fruit automatically40 ,goethe1 ,sprche in ,reimen3 8,was wr ein ,gott der nur von aussen stiesse1 ,im ,kreis das ,all am ,finger laufen liesse8 ,ihm ziemt's die ,welt im ,innern zu bewegen1 ,sich in ,natur1 ,natur in sich zu hegen1 ,so dass1 was in ,ihm lebt und webt und ist1 ,nie seine ,kraft1 nie seinen ,geist vermisst0--8,no1 such a ,god my worship may not win1 ,who lets the world about his finger spin1 ,a thing eternal2 ,god must dwell within40 ,all the growth of a tree takes place in from four to six weeks in ,may1 ,june and ,july4 ,the addition of woody fibre between the bark and the trunk results1 not by impartation into it of a new force from without1 but by the awakening of the life within4 ,environment changes and growth begins4 ,we may even speak of an immanent transcendence of ,god--an unexhausted vitality which at times makes great movements forward4 ,this is what the ancients were trying to express when they said that trees were inhabited by dryads and so groaned and bled when wounded4 ,god's life is in all4 ,in evolution we cannot say1 with ,le,conte1 that the higher form of energy is 8derived from the lower40 ,rather let us say that both the higher and the lower are constantly dependent for their being on the will of ,god4 ,the lower is only ,god's preparation for his higher self-manifestation2 see ,upton1 ,hibbert ,lectures1 #afe1 #aff4 ,even ,haeckel1 ,hist4 ,creation1 #a3ch1 can say that in the ,mosaic narrative 8two great and fundamental ideas meet us--the idea of separation or differentiation1 and the idea of progressive development or perfecting4 ,we can bestow our just and sincere admiration on the ,jewish lawgiver's grand insight into nature1 and his simple and natural hypothesis of creation1 without discovering in it a divine revelation40 ,henry ,drummond1 whose first book1 ,natural ,law in the ,spiritual ,world1 he himself in his later days regretted as tending in a deterministic and materialistic direction1 came to believe rather in 8spiritual law in the natural world40 ,his ,ascent of ,man regards evolution and law as only the methods of a present ,deity4 ,darwinism seemed at first to show that the past history of life upon the planet was a history of heartless and cruel slaughter4 ,the survival of the fittest had for its obverse side the destruction of myriads4 ,nature was 8red in tooth and claw with ravine40 ,but further thought has shown that this gloomy view results from a partial induction of facts4 ,palontological life was not only a struggle for life1 but a struggle for the life of others4 ,the beginnings of altruism are to be seen in the instinct of reproduction and in the care of offspring4 ,in every lion's den and tiger's lair1 in every mother-eagle's feeding of her young1 there is a self-sacrifice which faintly shadows forth man's subordination of personal interests to the interests of others4 ,dr4 ,george ,harris1 in his ,moral ,evolution1 has added to ,drummond's doctrine the further consideration that the struggle for one's own life has its moral side as well as the struggle for the life of others4 ,the instinct of self-preservation is the beginning of right1 righteousness1 justice and law upon earth4 ,every creature owes it to ,god to preserve its own being4 ,so we can find an adumbration of morality even in the predatory and internecine warfare of the geologic ages4 ,the immanent ,god was even then preparing the way for the rights1 the dignity1 the freedom of humanity4 ,b4 ,p4 ,bowne1 in the ,independent1 ,april #ai1 #aijj--8,the ,copernican system made men dizzy for a time1 and they held on to the ,ptolemaic system to escape vertigo4 ,in like manner the conception of ,god1 as revealing himself in a great historic movement and process1 in the consciences and lives of holy men1 in the unfolding life of the church1 makes dizzy the believer in a dictated book1 and he longs for some fixed word that shall be sure and stedfast40 ,god is not limited to creating from without3 he can also create from within2 and development is as much a part of creation as is the origination of the elements4 ,for further discussion of man's origin1 see section on ,man a ,creation of ,god1 in our treatment of ,anthropology4 #b4 ,its proper interpretation4 ,we adopt neither 7a7 the allegorical1 or mythical1 7b7 the hyperliteral1 nor 7c7 the hyperscientific interpretation of the ,mosaic narrative2 but rather 7d7 the pictorial-summary interpretation1--which holds that the account is a rough sketch of the history of creation1 true in all its essential features1 but presented in a graphic form suited to the common mind and to earlier as well as to later ages4 ,while conveying to primitive man as accurate an idea of ,god's work as man was able to comprehend1 the revelation was yet given in pregnant language1 so that it could expand to all the ascertained results of subsequent physical research4 ,this general correspondence of the narrative with the teachings of science1 and its power to adapt itself to every advance in human knowledge1 differences it from every other cosmogony current among men4 7a7 ,the allegorical1 or mythical interpretation1 represents the ,mosaic account as embodying1 like the ,indian and ,greek cosmogonies1 the poetic speculations of an early race as to the origin of the present system4 ,we object to this interpretation upon the ground that the narrative of creation is inseparably connected with the succeeding history1 and is therefore most naturally regarded as itself historical4 ,this connection of the narrative of creation with the subsequent history1 moreover1 prevents us from believing it to be the description of a vision granted to ,moses4 ,it is more probably the record of an original revelation to the first man1 handed down to ,moses' time1 and used by ,moses as a proper introduction to his history4 ,we object also to the view of some higher critics that the book of ,genesis contains two inconsistent stories4 ,marcus ,dods1 ,book of ,genesis1 #b--8,the compiler of this book 444 lays side by side two accounts of man's creation which no ingenuity can reconcile40 ,charles ,a4 ,briggs3 8,the doctrine of creation in ,genesis #a is altogether different from that taught in ,genesis #b40 ,w4 ,n4 ,clarke1 ,christian ,theology1 #aii-bja--8;,it has been commonly assumed that the two are parallel1 and tell one and the same story2 but examination shows that this is not the case4444 ,we have here the record of a tradition1 rather than a revelation4444 ,it cannot be taken as literal history1 and it does not tell by divine authority how man was created40 ,to these utterances we reply that the two accounts are not inconsistent but complementary1 the first chapter of ,genesis describing man's creation as the crown of ,god's general work1 the second describing man's creation with greater particularity as the beginning of human history4 ,canon ,rawlinson1 in ,aids to ,faith1 #bge1 compares the ,mosaic account with the cosmogony of ,berosus1 the ,chaldean4 ,pfleiderer1 ,philos4 of ,religion1 #a3bfg-bgb1 gives an account of heathen theories of the origin of the universe4 ,anaxagoras was the first who represented the chaotic first matter as formed through the ordering understanding 77 of ,god1 and ,aristotle for that reason called him 8the first sober one among many drunken40 ,schurman1 ,belief in ,god1 #ach--8;,in these cosmogonies the world and the gods grow up together2 cosmogony is1 at the same time1 theogony40 ,dr4 ,e4 ,g4 ,robinson3 8,the ,bible writers believed and intended to state that the world was made in three literal days4 ,but1 on the principle that ,god may have meant more than they did1 the doctrine of periods may not be inconsistent with their account40 ,for comparison of the ,biblical with heathen cosmogonies1 see ,blackie in ,theol4 ,eclectic1 #a3gg-hg2 ,guyot1 ,creation1 #eh-fc2 ,pope1 ,theology1 #a3dja1 #djb2 ,bible ,commentary1 #a3cf1 #dh2 ,mc,ilvaine1 ,wisdom of ,holy ,scripture1 #a-ed2 ,j4 ,f4 ,clarke1 ,ten ,great ,religions1 #b3aic-bba4 ,for the theory of 8prophetic vision10 see ,kurtz1 ,hist4 of ,old ,covenant1 ,introd41 i-xxxvii1 civ-cxxx2 and ,hugh ,miller1 ,testimony of the ,rocks1 #agi-baj2 ,hastings1 ,dict4 ,bible1 art43 ,cosmogony2 ,sayce1 ,religions of ,ancient ,egypt and ,babylonia1 #cgb-cig4 7b7 ,the hyperliteral interpretation would withdraw the narrative from all comparison with the conclusions of science1 by putting the ages of geological history between the first and second verses of ,gen4 #a1 and by making the remainder of the chapter an account of the fitting up of the earth1 or of some limited portion of it1 in six days of twenty-four hours each4 ,among the advocates of this view1 now generally discarded1 are ,chalmers1 ,natural ,theology1 ,works1 #a3bbh-beh1 and ,john ,pye ,smith1 ,mosaic ,account of ,creation1 and ,scripture and ,geology4 ,to this view we object that there is no indication1 in the ,mosaic narrative1 of so vast an interval between the first and the second verses2 that there is no indication1 in the geological history1 of any such break between the ages of preparation and the present time 7see ,hugh ,miller1 ,testimony of the ,rocks1 #ada-agh72 and that there are indications in the ,mosaic record itself that the word 8day0 is not used in its literal sense2 while the other ,scriptures unquestionably employ it to designate a period of indefinite duration 7,gen4 #a3e--8;,god called the light ,day0--a day before there was a sun2 #h--8there was evening and there was morning1 a second day02 #b3b--;,god 8rested on the seventh day02 cf4 ,heb4 #d3c-aj--where ,god's day of rest seems to continue1 and his people are exhorted to enter into it2 ,gen4 #b3d--8the day that ,jehovah made earth and heaven0--8day0 here covers all the seven days2 cf4 ,is4 #b3ab--8;a day of ,jehovah of hosts02 ,zech4 #ad3g--8;it shall be one day which is known unto ,jehovah2 not day1 and not night02 #b ,pet4 #c3h--8one day is with the ,lord as a thousand years1 and a thousand years as one day074 ,guyot1 ,creation1 #cd1 objects also to this interpretation1 that the narrative purports to give a history of the making of the heavens as well as of the earth 7,gen4 #b3d--8these are the generations of the heaven and of the earth071 whereas this interpretation confines the history to the earth4 ,on the meaning of the word 8day10 as a period of indefinite duration1 see ,dana1 ,manual of ,geology1 #gdd2 ,le,conte1 ,religion and ,science1 #bfb4 7c7 ,the hyperscientific interpretation would find in the narrative a minute and precise correspondence with the geological record4 ,this is not to be expected1 since it is foreign to the purpose of revelation to teach science4 ,although a general concord between the ,mosaic and geological histories may be pointed out1 it is a needless embarrassment to compel ourselves to find in every detail of the former an accurate statement of some scientific fact4 ,far more probable we hold to be 7d7 ,the pictorial-summary interpretation4 ,before explaining this in detail1 we would premise that we do not hold this or any future scheme of reconciling ,genesis and geology to be a finality4 ,such a settlement of all the questions involved would presuppose not only a perfected science of the physical universe1 but also a perfected science of hermeneutics4 ,it is enough if we can offer tentative solutions which represent the present state of thought upon the subject4 ,remembering1 then1 that any such scheme of reconciliation may speedily be outgrown without prejudice to the truth of the ,scripture narrative1 we present the following as an approximate account of the coincidences between the ,mosaic and the geological records4 ,the scheme here given is a combination of the conclusions of ,dana and ,guyot1 and assumes the substantial truth of the nebular hypothesis4 ,it is interesting to observe that ,augustine1 who knew nothing of modern science1 should have reached1 by simple study of the text1 some of the same results4 ,see his ,confessions1 #ab3h--8;,first ,god created a chaotic matter1 which was next to nothing4 ,this chaotic matter was made from nothing1 before all days4 ,then this chaotic1 amorphous matter was subsequently arranged1 in the succeeding six days02 ,de ,genes4 ad ,lit41 #d3bg--8,the length of these days is not to be determined by the length of our week-days4 ,there is a series in both cases1 and that is all40 ,we proceed now to the scheme3 #a4 ,the earth1 if originally in the condition of a gaseous fluid1 must have been void and formless as described in ,genesis #a3b4 ,here the earth is not yet separated from the condensing nebula1 and its fluid condition is indicated by the term 8waters40 #b4 ,the beginning of activity in matter would manifest itself by the production of light1 since light is a resultant of molecular activity4 ,this corresponds to the statement in verse #c4 ,as the result of condensation1 the nebula becomes luminous1 and this process from darkness to light is described as follows3 8there was evening and there was morning1 one day40 ,here we have a day without a sun--a feature in the narrative quite consistent with two facts of science3 first1 that the nebula would naturally be self-luminous1 and1 secondly1 that the earth proper1 which reached its present form before the sun1 would1 when it was thrown off1 be itself a self-luminous and molten mass4 ,the day was therefore continuous--day without night4 #c4 ,the development of the earth into an independent sphere and its separation from the fluid around it answers to the dividing of 8the waters under the firmament from the waters above10 in verse #g4 ,here the word 8waters0 is used to designate the 8primordial cosmic material0 7,guyot1 ,creation1 #ce-cg71 or the molten mass of earth and sun united1 from which the earth is thrown off4 ,the term 8waters0 is the best which the ,hebrew language affords to express this idea of a fluid mass4 ,ps4 #adh seems to have this meaning1 where it speaks of the 8waters that are above the heavens0 7verse #d7--waters which are distinguished from the 8deeps0 below 7verse #g71 and the 8vapor0 above 7verse #h74 #d4 ,the production of the earth's physical features by the partial condensation of the vapors which enveloped the igneous sphere1 and by the consequent outlining of the continents and oceans1 is next described in verse #i as the gathering of the waters into one place and the appearing of the dry land4 #e4 ,the expression of the idea of life in the lowest plants1 since it was in type and effect the creation of the vegetable kingdom1 is next described in verse #aa as a bringing into existence of the characteristic forms of that kingdom4 ,this precedes all mention of animal life1 since the vegetable kingdom is the natural basis of the animal4 ,if it be said that our earliest fossils are animal1 we reply that the earliest vegetable forms1 the alg1 were easily dissolved1 and might as easily disappear2 that graphite and bog-iron ore1 appearing lower down than any animal remains1 are the result of preceding vegetation2 that animal forms1 whenever and wherever existing1 must subsist upon and presuppose the vegetable4 ,the ,eozon is of necessity preceded by the ,eophyte4 ,if it be said that fruit-trees could not have been created on the third day1 we reply that since the creation of the vegetable kingdom was to be described at one stroke and no mention of it was to be made subsequently1 this is the proper place to introduce it and to mention its main characteristic forms4 ,see ,bible ,commentary1 #a3cf2 ,le,conte1 ,elements of ,geology1 #acf1 #bhe4 #f4 ,the vapors which have hitherto shrouded the planet are now cleared away as preliminary to the introduction of life in its higher animal forms4 ,the consequent appearance of solar light is described in verses #af and #ag as a making of the sun1 moon1 and stars1 and a giving of them as luminaries to the earth4 ,compare ,gen4 #i3ac--8;,i do set my bow in the cloud40 ,as the rainbow had existed in nature before1 but was now appointed to serve a peculiar purpose1 so in the record of creation sun1 moon and stars1 which existed before1 were appointed as visible lights for the earth1--and that for the reason that the earth was no longer self-luminous1 and the light of the sun struggling through the earth's encompassing clouds was not sufficient for the higher forms of life which were to come4 #g4 ,the exhibition of the four grand types of the animal kingdom 7radiate1 molluscan1 articulate1 vertebrate71 which characterizes the next stage of geological progress1 is represented in verses #bj and #ba as a creation of the lower animals--those that swarm in the waters1 and the creeping and flying species of the land4 ,huxley1 in his ,american ,addresses1 objects to this assigning of the origin of birds to the fifth day1 and declares that terrestrial animals exist in lower strata than any form of bird1--birds appearing only in the ,olitic1 or ,new ,red ,sandstone4 ,but we reply that the fifth day is devoted to sea-productions1 while land-productions belong to the sixth4 ,birds1 according to the latest science1 are sea-productions1 not land-productions4 ,they originated from ,saurians1 and were1 at the first1 flying lizards4 ,there being but one mention of sea-productions1 all these1 birds included1 are crowded into the fifth day4 ,thus ,genesis anticipates the latest science4 ,on the ancestry of birds1 see ,pop4 ,science ,monthly1 ,march1 #ahhd3fjf2 ,baptist ,magazine1 #ahgg3eje4 #h4 ,the introduction of mammals--viviparous species1 which are eminent above all other vertebrates for a quality prophetic of a high moral purpose1 that of suckling their young--is indicated in verses #bd and #be by the creation1 on the sixth day1 of cattle and beasts of prey4 #i4 ,man1 the first being of moral and intellectual qualities1 and the first in whom the unity of the great design has full expression1 forms in both the ,mosaic and geologic record the last step of progress in creation 7see verses #bf-ca74 ,with ,prof4 ,dana1 we may say that 8in this succession we observe not merely an order of events like that deduced from science2 there is a system in the arrangement1 and a far-reaching prophecy1 to which philosophy could not have attained1 however instructed40 ,see ,dana1 ,manual of ,geology1 #gda-gdf1 and ,bib4 ,sac41 ,april1 #ahhe3bja-bbd4 ,richard ,owen3 8,man from the beginning of organisms was ideally present upon the earth02 see ,owen1 ,anatomy of ,vertebrates1 #c3gif2 ,louis ,agassiz3 8,man is the purpose toward which the whole animal creation tends from the first appearance of the first palozoic fish40 ,prof4 ,john ,m4 ,taylor3 8,man is not merely a mortal but a moral being4 ,if he sinks below this plane of life he misses the path marked out for him by all his past development4 ,in order to progress1 the higher vertebrate had to subordinate everything to mental development4 ,in order to become human it had to develop the rational intelligence4 ,in order to become higher man1 present man must subordinate everything to moral development4 ,this is the great law of animal and human development clearly revealed in the sequence of physical and psychical functions40 ,w4 ,e4 ,gladstone in ,s4 ,s4 ,times1 ,april #bf1 #ahij1 calls the ,mosaic days 8chapters in the history of creation40 ,he objects to calling them epochs or periods1 because they are not of equal length1 and they sometimes overlap4 ,but he defends the general correspondence of the ,mosaic narrative with the latest conclusions of science1 and remarks3 8,any man whose labor and duty for several scores of years has included as their central point the study of the means of making himself intelligible to the mass of men1 is in a far better position to judge what would be the forms and methods of speech proper for the ,mosaic writer to adopt1 than the most perfect ,hebraist as such1 or the most consummate votary of physical science as such40 ,on the whole subject1 see ,guyot1 ,creation2 ,review of ,guyot1 in ,n4 ,eng41 ,july1 #ahhd3eia-eid2 ,tayler ,lewis1 ,six ,days of ,creation2 ,thompson1 ,man in ,genesis and in ,geology2 ,agassiz1 in ,atlantic ,monthly1 ,jan4 #ahgd2 ,dawson1 ,story of the ,earth and ,man1 #hb1 and in ,expositor1 ,apl4 #ahhf2 ,le,conte1 ,science and ,religion1 #bfd2 ,hill1 in ,bib4 ,sac41 ,april1 #ahge2 ,peirce1 ,ideality in the ,physical ,sciences1 #ch-gb2 ,boardman1 ,the ,creative ,week2 ,godet1 ,bib4 ,studies of ,o4 ,t41 #fe-ach2 ,bell1 in ,nature1 ,nov4 #bd and ,dec4 #a1 #ahhb2 ,w4 ,e4 ,gladstone1 in ,nineteenth ,century1 ,nov4 #ahhe3fhe-gjg1 ,jan4 #ahhf3a1 #agf2 reply by ,huxley1 in ,nineteenth ,century1 ,dec4 #ahhe1 and ,feb4 #ahhf2 ,schmid1 ,theories of ,darwin2 ,bartlett1 ,sources of ,history in the ,pentateuch1 #a-ce2 ,cotterill1 ,does ,science ,aid ,faith in ,regard to ,creation8 ,cox1 ,miracles1 #a-ci--;chapter #a1 on the ,original ,miracle--that of ,creation2 ,zckler1 ,theologie und ,naturwissenschaft1 and ,urgeschichte1 #a-gg2 ,reusch1 ,bib4 ,schpfungsgeschichte4 ,on difficulties of the nebular hypothesis1 see ,stallo1 ,modern ,physics1 #bgg-bic4 ,v4 ,god's ,end in ,creation4 ,infinite wisdom must1 in creating1 propose to itself the most comprehensive and the most valuable of ends1--the end most worthy of ,god1 and the end most fruitful in good4 ,only in the light of the end proposed can we properly judge of ,god's work1 or of ,god's character as revealed therein4 ,it would seem that ,scripture should give us an answer to the question3 ,why did ,god create8 ,the great ,architect can best tell his own design4 ,ambrose3 8,to whom shall ,i give greater credit concerning ,god than to ,god himself80 ,george ,a4 ,gordon1 ,new ,epoch for ,faith1 #ae--8;,god is necessarily a being of ends4 ,teleology is the warp and woof of humanity2 it must be in the warp and woof of ,deity4 ,evolutionary science has but strengthened this view4 ,natural science is but a mean disguise for ignorance if it does not imply cosmical purpose4 ,the movement of life from lower to higher is a movement upon ends4 ,will is the last account of the universe1 and will is the faculty for ends4 ,the moment one concludes that ,god is1 it appears certain that he is a being of ends4 ,the universe is alive with desire and movement4 ,fundamentally it is throughout an expression of will4 ,and it follows1 that the ultimate end of ,god in human history must be worthy of himself40 ,in determining this end1 we turn first to3 #a4 ,the testimony of ,scripture4 ,this may be summed up in four statements4 ,god finds his end 7a7 in himself2 7b7 in his own will and pleasure2 7c7 in his own glory2 7d7 in the making known of his power1 his wisdom1 his holy name4 ,all these statements may be combined in the following1 namely1 that ,god's supreme end in creation is nothing outside of himself1 but is his own glory--in the revelation1 in and through creatures1 of the infinite perfection of his own being4 7a7 ,rom4 #aa3cf--8unto him are all things02 ,col4 #a3af--8;all things have been created 444 unto him0 7,christ72 compare ,is4 #dh3aa--8;for mine own sake1 even for mine own sake1 will ,i do it 444 and my glory will ,i not give to another02 and #a ,cor4 #ae3bh--8subject all things unto him1 that ,god may be all in all40 ,proverbs #af3d--not 8,the ,lord hath made all things for himself0 7,a4 ,v47 but 8,jehovah hath made everything for its own end0 7,rev4 ,vers474 7b7 ,eph4 #a3e1 #f1 #i--8;having foreordained us 444 according to the good pleasure of his will1 to the praise of the glory of his grace 444 mystery of his will1 according to his good pleasure which he purposed in him02 ,rev4 #d3aa--8thou didst create all things1 and because of thy will they were1 and were created40 7c7 ,is4 #dc3g--8whom ,i have created for my glory02 #fj3ba and #fa3c--the righteousness and blessedness of the redeemed are secured1 that 8he may be glorified02 ,luke #b3ad--the angels' song at the birth of ,christ expressed the design of the work of salvation3 8,glory to ,god in the highest10 and only through1 and for its sake1 8on earth peace among men in whom he is well pleased40 7d7 ,ps4 #adc3aa--8;,in thy righteousness bring my soul out of trouble02 ,ez4 #cf3ba1 #bb--8;,i do not this for your sake 444 but for mine holy name02 #ci3g--8my holy name will ,i make known02 ,rom4 #i3ag--to ,pharaoh3 8,for this very purpose did ,i raise thee up1 that ,i might show in thee my power1 and that my name might be published abroad in all the earth02 #bb1 #bc--8riches of his glory0 made known in vessels of wrath1 and in vessels of mercy2 ,eph4 #c3i1 #aj--8;created all things2 to the intent that now unto the principalities and the powers in the heavenly places might be made known through the church the manifold wisdom of ,god40 ,see ,godet1 on ,ultimate ,design of ,man2 8,god in man and man in ,god10 in ,princeton ,rev41 ,nov4 #ahhj2 ,hodge1 ,syst4 ,theol41 #a3dcf1 #ece1 #efe1 #efh4 ,per contra1 see ,miller1 ,fetich in ,theology1 #ai1 #ci-de1 #hh-ih1 #adc-adf4 ,since holiness is the fundamental attribute in ,god1 to make himself1 his own pleasure1 his own glory1 his own manifestation1 to be his end in creation1 is to find his chief end in his own holiness1 its maintenance1 expression1 and communication4 ,to make this his chief end1 however1 is not to exclude certain subordinate ends1 such as the revelation of his wisdom1 power1 and love1 and the consequent happiness of innumerable creatures to whom this revelation is made4 ,god's glory is that which makes him glorious4 ,it is not something without1 like the praise and esteem of men1 but something within1 like the dignity and value of his own attributes4 ,to a noble man1 praise is very distasteful unless he is conscious of something in himself that justifies it4 ,we must be like ,god to be self-respecting4 ,pythagoras said well3 8,man's end is to be like ,god40 ,and so ,god must look within1 and find his honor and his end in himself4 ,robert ,browning1 ,hohenstiel-,schwangau3 8,this is the glory1 that in all conceived ,or felt or known1 ,i recognize a ,mind1 ,not mine but like mine1--for the double joy ,making all things for me1 and me for ,him40 ,schurman1 ,belief in ,god1 #bad-baf--8;,god glorifies himself in communicating himself40 ,the object of his love is the exercise of his holiness4 ,self-affirmation conditions self-communication4 ,e4 ,g4 ,robinson1 ,christian ,theology1 #id1 #aif--8,law and gospel are only two sides of the one object1 the highest glory of ,god in the highest good of man4444 ,nor is it unworthy of ,god to make himself his own end3 7a7 ,it is both unworthy and criminal for a finite being to make himself his own end1 because it is an end that can be reached only by degrading self and wronging others2 but 7b7 ,for an infinite ,creator not to make himself his own end would be to dishonor himself and wrong his creatures2 since1 thereby1 7c7 he must either act without an end1 which is irrational1 or from an end which is impossible without wronging his creatures2 because 7d7 the highest welfare of his creatures1 and consequently their happiness1 is impossible except through the subordination and conformity of their wills to that of their infinitely perfect ,ruler2 and 7e7 without this highest welfare and happiness of his creatures ,god's own end itself becomes impossible1 for he is glorified only as his character is reflected in1 and recognized by1 his intelligent creatures40 ,creation can add nothing to the essential wealth or worthiness of ,god4 ,if the end were outside himself1 it would make him dependent and a servant4 ,the old theologians therefore spoke of ,god's 8declarative glory10 rather than ,god's 8essential glory10 as resulting from man's obedience and salvation4 #b4 ,the testimony of reason4 ,that his own glory1 in the sense just mentioned1 is ,god's supreme end in creation1 is evident from the following considerations3 7a7 ,god's own glory is the only end actually and perfectly attained in the universe4 ,wisdom and omnipotence cannot choose an end which is destined to be forever unattained2 for 8what his soul desireth1 even that he doeth0 7,job #bc3ac74 ,god's supreme end cannot be the happiness of creatures1 since many are miserable here and will be miserable forever4 ,god's supreme end cannot be the holiness of creatures1 for many are unholy here and will be unholy forever4 ,but while neither the holiness nor the happiness of creatures is actually and perfectly attained1 ,god's glory is made known and will be made known in both the saved and the lost4 ,this then must be ,god's supreme end in creation4 ,this doctrine teaches us that none can frustrate ,god's plan4 ,god will get glory out of every human life4 ,man may glorify ,god voluntarily by love and obedience1 but if he will not do this he will be compelled to glorify ,god by his rejection and punishment4 ,better be the molten iron that runs freely into the mold prepared by the great ,designer1 than be the hard and cold iron that must be hammered into shape4 ,cleanthes1 quoted by ,seneca3 8,ducunt volentem fata1 nolentem trahunt40 ,w4 ,c4 ,wilkinson1 ,epic of ,saul1 #bga--8;,but some are tools1 and others ministers1 ,of ,god1 who works his holy will with all40 ,christ baptizes 8in the ,holy ,spirit and in fire0 7,mat4 #c3aa74 ,alexander ,mc,laren3 8,there are two fires1 to one or other of which we must be delivered4 ,either we shall gladly accept the purifying fire of the ,spirit which burns sin out of us1 or we shall have to meet the punitive fire which burns up us and our sins together4 ,to be cleansed by the one or to be consumed by the other is the choice before each one of us40 ,hare1 ,mission of the ,comforter1 on ,john #af3h1 shows that the ,holy ,spirit either convinces those who yield to his influence1 or convicts those who resist--the word having this double significance4 7b7 ,god's glory is the end intrinsically most valuable4 ,the good of creatures is of insignificant importance compared with this4 ,wisdom dictates that the greater interest should have precedence of the less4 ,because ,god can choose no greater end1 he must choose for his end himself4 ,but this is to choose his holiness1 and his glory in the manifestation of that holiness4 ,is4 #dj3ae1 #af--8;,behold1 the nations are as a drop of a bucket1 and are counted as the small dust of the balance0--like the drop that falls unobserved from the bucket1 like the fine dust of the scales which the tradesman takes no notice of in weighing1 so are all the combined millions of earth and heaven before ,god4 ,he created1 and he can in an instant destroy4 ,the universe is but a drop of dew upon the fringe of his garment4 ,it is more important that ,god should be glorified than that the universe should be happy4 ,as we read in ,heb4 #f3ac--8since he could swear by none greater1 he sware by himself0--so here we may say3 ,because he could choose no greater end in creating1 he chose himself4 ,but to swear by himself is to swear by his holiness 7,ps4 #hi3ce74 ,we infer that to find his end in himself is to find that end in his holiness4 ,see ,martineau on ,malebranche1 in ,types1 #agg4 ,the stick or the stone does not exist for itself1 but for some consciousness4 ,the soul of man exists in part for itself4 ,but it is conscious that in a more important sense it exists for ,god4 8,modern thought10 it is said1 8worships and serves the creature more than the ,creator2 indeed1 the chief end of the ,creator seems to be to glorify man and to enjoy him forever40 ,so the small boy said his ,catechism3 8,man's chief end is to glorify ,god and to annoy him forever40 ,prof4 ,clifford3 8,the kingdom of ,god is obsolete2 the kingdom of man has now come40 ,all this is the insanity of sin4 ,per contra1 see ,allen1 ,jonathan ,edwards1 #cbi1 #ccj--8,two things are plain in ,edwards's doctrine3 first1 that ,god cannot love anything other than himself3 he is so great1 so preponderating an amount of being1 that what is left is hardly worth considering2 secondly1 so far as ,god has any love for the creature1 it is because he is himself diffused therein3 the fulness of his own essence has overflowed into an outer world1 and that which he loves in created beings is his essence imparted to them40 ,but we would add that ,edwards does not say they are themselves of the essence of ,god2 see his ,works1 #b3baj1 #baa4 7c7 ,his own glory is the only end which consists with ,god's independence and sovereignty4 ,every being is dependent upon whomsoever or whatsoever he makes his ultimate end4 ,if anything in the creature is the last end of ,god1 ,god is dependent upon the creature4 ,but since ,god is dependent only on himself1 he must find in himself his end4 ,to create is not to increase his blessedness1 but only to reveal it4 ,there is no need or deficiency which creation supplies4 ,the creatures who derive all from him can add nothing to him4 ,all our worship is only the rendering back to him of that which is his own4 ,he notices us only for his own sake and not because our little rivulets of praise add anything to the ocean-like fulness of his joy4 ,for his own sake1 and not because of our misery or our prayers1 he redeems and exalts us4 ,to make our pleasure and welfare his ultimate end would be to abdicate his throne4 ,he creates1 therefore1 only for his own sake and for the sake of his glory4 ,to this reasoning the ,london ,spectator replies3 8,the glory of ,god is the splendor of a manifestation1 not the intrinsic splendor manifested4 ,the splendor of a manifestation1 however1 consists in the effect of the manifestation on those to whom it is given4 ,precisely because the manifestation of ,god's goodness can be useful to us and cannot be useful to him1 must its manifestation be intended for our sake and not for his sake4 ,we gain everything by it--he nothing1 except so far as it is his own will that we should gain what he desires to bestow upon us40 ,in this last clause we find the acknowledgment of weakness in the theory that ,god's supreme end is the good of his creatures4 ,god does gain the fulfilment of his plan1 the doing of his will1 the manifestation of himself4 ,the great painter loves his picture less than he loves his ideal4 ,he paints in order to express himself4 ,god loves each soul which he creates1 but he loves yet more the expression of his own perfections in it4 ,and this self-expression is his end4 ,robert ,browning1 ,paracelsus1 #ed--8;,god is the perfect ,poet1 ,who in creation acts his own conceptions40 ,shedd1 ,dogm4 ,theol41 #a3ceg1 #ceh2 ,shairp1 ,province of ,poetry1 #aa1 #ab4 ,god's love makes him a self-expressing being4 ,self-expression is an inborn impulse in his creatures4 ,all genius partakes of this characteristic of ,god4 ,sin substitutes concealment for outflow1 and stops this self-communication which would make the good of each the good of all4 ,yet even sin cannot completely prevent it4 ,the wicked man is impelled to confess4 ,by natural law the secrets of all hearts will be made manifest at the judgment4 ,regeneration restores the freedom and joy of self-manifestation4 ,christianity and confession of ,christ are inseparable4 ,the preacher is simply a ,christian further advanced in this divine privilege4 ,we need utterance4 ,prayer is the most complete self-expression1 and ,god's presence is the only land of perfectly free speech4 ,the great poet comes nearest1 in the realm of secular things1 to realizing this privilege of the ,christian4 ,no great poet ever wrote his best work for money1 or for fame1 or even for the sake of doing good4 ,hawthorne was half-humorous and only partially sincere1 when he said he would never have written a page except for pay4 ,the hope of pay may have set his pen a-going1 but only love for his work could have made that work what it is4 ,motley more truly declared that it was all up with a writer when he began to consider the money he was to receive4 ,but ,hawthorne needed the money to live on1 while ,motley had a rich father and uncle to back him4 ,the great writer certainly absorbs himself in his work4 ,with him necessity and freedom combine4 ,he sings as the bird sings1 without dogmatic intent4 ,yet he is great in proportion as he is moral and religious at heart4 8,arma virumque cano0 is the only first person singular in the neid in which the author himself speaks1 yet the whole neid is a revelation of ,virgil4 ,so we know little of ,shakespeare's life1 but much of ,shakespeare's genius4 ,nothing is added to the tree when it blossoms and bears fruit2 it only reveals its own inner nature4 ,but we must distinguish in man his true nature from his false nature4 ,not his private peculiarities1 but that in him which is permanent and universal1 is the real treasure upon which the great poet draws4 ,longfellow3 8,he is the greatest artist then1 ,whether of pencil or of pen1 ,who follows nature4 ,never man1 as artist or as artizan1 ,pursuing his own fantasies1 ,can touch the human heart or please1 ,or satisfy our nobler needs40 ,tennyson1 after observing the subaqueous life of a brook1 exclaimed3 8,what an imagination ,god has60 ,caird1 ,philos4 ,religion1 #bde--8,the world of finite intelligences1 though distinct from ,god1 is still in its ideal nature one with him4 ,that which ,god creates1 and by which he reveals the hidden treasures of his wisdom and love1 is still not foreign to his own infinite life1 but one with it4 ,in the knowledge of the minds that know him1 in the self-surrender of the hearts that love him1 it is no paradox to affirm that he knows and loves himself40 7d7 ,his own glory is an end which comprehends and secures1 as a subordinate end1 every interest of the universe4 ,the interests of the universe are bound up in the interests of ,god4 ,there is no holiness or happiness for creatures except as ,god is absolute sovereign1 and is recognized as such4 ,it is therefore not selfishness1 but benevolence1 for ,god to make his own glory the supreme object of creation4 ,glory is not vain-glory1 and in expressing his ideal1 that is1 in expressing himself1 in his creation1 he communicates to his creatures the utmost possible good4 ,this self-expression is not selfishness but benevolence4 ,as the true poet forgets himself in his work1 so ,god does not manifest himself for the sake of what he can make by it4 ,self-manifestation is an end in itself4 ,but ,god's self-manifestation comprises all good to his creatures4 ,we are bound to love ourselves and our own interests just in proportion to the value of those interests4 ,the monarch of a realm or the general of an army must be careful of his life1 because the sacrifice of it may involve the loss of thousands of lives of soldiers or subjects4 ,so ,god is the heart of the great system4 ,only by being tributary to the heart can the members be supplied with streams of holiness and happiness4 ,and so for only one ,being in the universe is it safe to live for himself4 ,man should not live for himself1 because there is a higher end4 ,but there is no higher end for ,god4 8,only one being in the universe is excepted from the duty of subordination4 ,man must be subject to the #8higher powers' 7,rom4 #ac3a74 ,but there are no higher powers to ,god40 ,see ,park1 ,discourses1 #aha-bji4 ,bismarck's motto3 8,ohne ,kaiser1 kein ,reich0--8,without an emperor1 there can be no empire0--applies to ,god1 as ,von ,moltke's motto3 8,erst wgen1 dann wagen0--8,first weigh1 then dare0--applies to man4 ,edwards1 ,works1 #b3bae--8,selfishness is no otherwise vicious or unbecoming than as one is less than a multitude4 ,the public weal is of greater value than his particular interest4 ,it is fit and suitable that ,god should value himself infinitely more than his creatures40 ,shakespeare1 ,hamlet1 #c3c--8,the single and peculiar life is bound ,with all the strength and armor of the mind ,to keep itself from noyance2 but much more ,that spirit upon whose weal depends and rests ,the lives of many4 ,the cease of majesty ,dies not alone1 but like a gulf doth draw ,what's near it with it3 it is a massy wheel ,fixed on the summit of the highest mount1 ,to whose huge spokes ten thousand lesser things ,are mortis'd and adjoined2 which1 when it falls1 ,each small annexment1 petty consequence1 ,attends the boisterous ruin4 ,never alone did the king sigh1 ,but with a general groan40 7e7 ,god's glory is the end which in a right moral system is proposed to creatures4 ,this must therefore be the end which he in whose image they are made proposes to himself4 ,he who constitutes the centre and end of all his creatures must find his centre and end in himself4 ,this principle of moral philosophy1 and the conclusion drawn from it1 are both explicitly and implicitly taught in ,scripture4 ,the beginning of all religion is the choosing of ,god's end as our end--the giving up of our preference of happiness1 and the entrance upon a life devoted to ,god4 ,that happiness is not the ground of moral obligation1 is plain from the fact that there is no happiness in seeking happiness4 ,that the holiness of ,god is the ground of moral obligation1 is plain from the fact that the search after holiness is not only successful in itself1 but brings happiness also in its train4 ,archbishop ,leighton1 ,works1 #fie--8;,it is a wonderful instance of wisdom and goodness that ,god has so connected his own glory with our happiness1 that we cannot properly intend the one1 but that the other must follow as a matter of course1 and our own felicity is at last resolved into his eternal glory40 ,that ,god will certainly secure the end for which he created1 his own glory1 and that his end is our end1 is the true source of comfort in affliction1 of strength in labor1 of encouragement in prayer4 ,see ,psalm #be3aa--8;,for thy name's sake4444 ,pardon mine iniquity1 for it is great02 #aae3a--8,not unto us1 ,o ,jehovah1 not unto us1 ,but unto thy name give glory02 ,mat4 #f3cc--8,seek ye first his kingdom1 and his righteousness2 and all these things shall be added unto you02 #a ,cor4 #aj3ca--8,whether therefore ye eat1 or drink1 or whatsoever ye do1 do all to the glory of ,god02 #a ,pet4 #b3i--8ye are an elect race 444 that ye may show forth the excellencies of him who called you out of darkness into his marvelous light02 #d3aa--speaking1 ministering1 8that in all things ,god may be glorified through ,jesus ,christ1 whose is the glory and the dominion for ever and ever4 ,amen40 ,on the whole subject1 see ,edwards1 ,works1 #b3aic-beg2 ,janet1 ,final ,causes1 #ddc-dee2 ,princeton ,theol4 ,essays1 #b3ae-cb2 ,murphy1 ,scientific ,bases of ,faith1 #ceh-cfb4 ,it is a duty to make the most of ourselves1 but only for ,god's sake4 ,jer4 #de3e--8seekest thou great things for thyself8 seek them not60 ,but it is nowhere forbidden us to seek great things for ,god4 ,rather we are to 8desire earnestly the greater gifts0 7#a ,cor4 #ab3ca74 ,self-realization as well as self-expression is native to humanity4 ,kant3 8,man1 and with him every rational creature1 is an end in himself40 ,but this seeking of his own good is to be subordinated to the higher motive of ,god's glory4 ,the difference between the regenerate and the unregenerate may consist wholly in motive4 ,the latter lives for self1 the former for ,god4 ,illustrate by the young man in ,yale ,college who began to learn his lessons for ,god instead of for self1 leaving his salvation in ,christ's hands4 ,god requires self-renunciation1 taking up the cross1 and following ,christ1 because the first need of the sinner is to change his centre4 ,to be self-centered is to be a savage4 ,the struggle for the life of others is better4 ,but there is something higher still4 ,life has dignity according to the worth of the object we install in place of self4 ,follow ,christ1 make ,god the center of your life1--so shall you achieve the best2 see ,colestock1 ,changing ,viewpoint1 #aac-abc4 ,george ,a4 ,gordon1 ,the ,new ,epoch for ,faith1 #aa-ac--8,the ultimate view of the universe is the religious view4 ,its worth is ultimately worth for the supreme ,being4 ,here is the note of permanent value in ,edwards's great essay on ,the ,end of ,creation4 ,the final value of creation is its value for ,god4444 ,men are men in and through society--here is the truth which ,aristotle teaches--but ,aristotle fails to see that society attains its end only in and through ,god40 ,hovey1 ,studies1 #fe--8,to manifest the glory or perfection of ,god is therefore the chief end of our existence4 ,to live in such a manner that his life is reflected in ours2 that his character shall reappear1 at least faintly1 in ours2 that his holiness and love shall be recognized and declared by us1 is to do that for which we are made4 ,and so1 in requiring us to glorify himself1 ,god simply requires us to do what is absolutely right1 and what is at the same time indispensable to our highest welfare4 ,any lower aim could not have been placed before us1 without making us content with a character unlike that of the ,first ,good and the ,first ,fair40 ,see statement and criticism of ,edwards's view in ,allen1 ,jonathan ,edwards1 #bbg-bch4 ,,vi4 ,relation of the ,doctrine of ,creation to other ,doctrines4 #a4 ,to the holiness and benevolence of ,god4 ,creation1 as the work of ,god1 manifests of necessity ,god's moral attributes4 ,but the existence of physical and moral evil in the universe appears1 at first sight1 to impugn these attributes1 and to contradict the ,scripture declaration that the work of ,god's hand was 8very good0 7,gen4 #a3ca74 ,this difficulty may be in great part removed by considering that3 7a7 ,at its first creation1 the world was good in two senses3 first1 as free from moral evil1--sin being a later addition1 the work1 not of ,god1 but of created spirits2 secondly1 as adapted to beneficent ends1--for example1 the revelation of ,god's perfection1 and the probation and happiness of intelligent and obedient creatures4 7b7 ,physical pain and imperfection1 so far as they existed before the introduction of moral evil1 are to be regarded3 first1 as congruous parts of a system of which sin was foreseen to be an incident2 and secondly1 as constituting1 in part1 the means of future discipline and redemption for the fallen4 ,the coprolites of ,saurians contain the scales and bones of fish which they have devoured4 ,rom4 #h3bj-bb--8;,for the creation was subjected to vanity1 not of its own will1 but by reason of him who subjected it1 in hope that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of ,god4 ,for we know that the whole creation the irrational creation groaneth and travaileth in pain together until now02 #bc--our mortal body1 as a part of nature1 participates in the same groaning4 #b ,cor4 #d3ag--8our light affliction1 which is for the moment1 worketh for us more and more exceedingly an eternal weight of glory40 ,bowne1 ,philosophy of ,theism1 #bbd-bdj--8;,how explain our rather shabby universe8 ,pessimism assumes that perfect wisdom is compatible only with a perfect work1 and that we know the universe to be truly worthless and insignificant40 ,john ,stuart ,mill1 ,essays on ,religion1 #bi1 brings in a fearful indictment of nature1 her storms1 lightnings1 earthquakes1 blight1 decay1 and death4 ,christianity however regards these as due to man1 not to ,god2 as incidents of sin2 as the groans of creation1 crying out for relief and liberty4 ,man's body1 as a part of nature1 waits for the adoption1 and resurrection of the body is to accompany the renewal of the world4 ,it was ,darwin's judgment that in the world of nature and of man1 on the whole1 8happiness decidedly prevails40 ,wallace1 ,darwinism1 #cf-dj--8;,animals enjoy all the happiness of which they are capable40 ,drummond1 ,ascent of ,man1 #bjc sq4--8,in the struggle for life there is no hate--only hunger40 ,martineau1 ,study1 #a3ccj--8,waste of life is simply nature's exuberance40 ,newman ,smyth1 ,place of ,death in ,evolution1 #dd-ef--8;,death simply buries the useless waste4 ,death has entered for life's sake40 ,these utterances1 however1 come far short of a proper estimate of the evils of the world1 and they ignore the ,scriptural teaching with regard to the connection between death and sin4 ,a future world into which sin and death do not enter shows that the present world is abnormal1 and that morality is the only cure for mortality4 ,nor can the imperfections of the universe be explained by saying that they furnish opportunity for struggle and for virtue4 ,robert ,browning1 ,ring and ,book1 ,pope1 #ahge--8;,i can believe this dread machinery ,of sin and sorrow1 would confound me else1 ,devised1--all pain1 at most expenditure ,of pain by ,who devised pain1--to evolve1 ,by new machinery in counterpart1 ,the moral qualities of man--how else8--,to make him love in turn and be beloved1 ,creative and self-sacrificing too1 ,and thus eventually godlike40 ,this seems like doing evil that good may come4 ,we can explain mortality only by immorality1 and that not in ,god but in man4 ,fairbairn3 8,suffering is ,god's protest against sin40 ,wallace's theory of the survival of the fittest was suggested by the prodigal destructiveness of nature4 ,tennyson3 8,finding that of fifty seeds ,she often brings but one to bear40 ,william ,james3 8,our dogs are in our human life1 but not of it4 ,the dog1 under the knife of vivisection1 cannot understand the purpose of his suffering4 ,for him it is only pain4 ,so we may lie soaking in a spiritual atmosphere1 a dimension of ,being which we have at present no organ for apprehending4 ,if we knew the purpose of our life1 all that is heroic in us would religiously acquiesce40 ,mason1 ,faith of the ,gospel1 #gb--8,love is prepared to take deeper and sterner measures than benevolence1 which is by itself a shallow thing40 ,the ,lakes of ,killarny in ,ireland show what a paradise this world might be if war had not desolated it1 and if man had properly cared for it4 ,our moral sense cannot justify the evil in creation except upon the hypothesis that this has some cause and reason in the misconduct of man4 ,this is not a perfect world4 ,it was not perfect even when originally constituted4 ,its imperfection is due to sin4 ,god made it with reference to the ,fall1--the stage was arranged for the great drama of sin and redemption which was to be enacted thereon4 ,we accept ,bushnell's idea of 8anticipative consequences10 and would illustrate it by the building of a hospital-room while yet no member of the family is sick1 and by the salvation of the patriarchs through a ,christ yet to come4 ,if the earliest vertebrates of geological history were types of man and preparations for his coming1 then pain and death among those same vertebrates may equally have been a type of man's sin and its results of misery4 ,if sin had not been an incident1 foreseen and provided for1 the world might have been a paradise4 ,as a matter of fact1 it will become a paradise only at the completion of the redemptive work of ,christ4 ,kreibig1 ,vershnung1 #cfi--8,the death of ,christ was accompanied by startling occurrences in the outward world1 to show that the effects of his sacrifice reached even into nature40 ,perowne refers ,ps4 #if3aj--8,the world also is established that it cannot be moved0--to the restoration of the inanimate creation2 cf4 ,heb4 #ab3bg--8;,and this word1 ,yet once more1 signifieth the removing of those things that are shaken1 as of things that have been made1 that those things which are not shaken may remain02 ,rev4 #ba3a1 #e--8;a new heaven and a new earth 444 ,behold1 ,i make all things new40 ,much sport has been made of this doctrine of anticipative consequences4 ,james ,d4 ,dana3 8,it is funny that the sin of ,adam should have killed those old trilobites6 ,the blunderbuss must have kicked back into time at a tremendous rate to have hit those poor innocents60 ,yet every insurance policy1 every taking out of an umbrella1 every buying of a wedding ring1 is an anticipative consequence4 ,to deny that ,god made the world what it is in view of the events that were to take place in it1 is to concede to him less wisdom than we attribute to our fellow-man4 ,the most rational explanation of physical evil in the universe is that of ,rom4 #h3bj1 #ba--8the creation was subjected to vanity 444 by reason of him who subjected it0--i4 e41 by reason of the first man's sin--8in hope that the creation itself also shall be delivered40 ,martineau1 ,types1 #b3aea--8,what meaning could ,pity have in a world where suffering was not meant to be80 ,hicks1 ,critique of ,design ,arguments1 #chf--8,the very badness of the world convinces us that ,god is good40 ,and ,sir ,henry ,taylor's words3 8,pain in man ,bears the high mission of the flail and fan2 ,in brutes 'tis surely piteous0--receive their answer3 ,the brute is but an appendage to man1 and like inanimate nature it suffers from man's fall--suffers not wholly in vain1 for even pain in brutes serves to illustrate the malign influence of sin and to suggest motives for resisting it4 ,pascal3 8,whatever virtue can be bought with pain is cheaply bought40 ,the pain and imperfection of the world are ,god's frown upon sin and his warning against it4 ,see ,bushnell1 chapter on ,anticipative ,consequences1 in ,nature and the ,supernatural1 #aid-bai4 ,also ,mc,cosh1 ,divine ,government1 #bf-ce1 #bdi-bfa2 ,farrar1 ,science and ,theology1 #hb-aje2 ,johnson1 in ,bap4 ,rev41 #f3ada-aed2 ,fairbairn1 ,philos4 ,christ4 ,religion1 #id-afh4 #b4 ,to the wisdom and free-will of ,god4 ,no plan whatever of a finite creation can fully express the infinite perfection of ,god4 ,since ,god1 however1 is immutable1 he must always have had a plan of the universe2 since he is perfect1 he must have had the best possible plan4 ,as wise1 ,god cannot choose a plan less good1 instead of one more good4 ,as rational1 he cannot between plans equally good make a merely arbitrary choice4 ,here is no necessity1 but only the certainty that infinite wisdom will act wisely4 ,as no compulsion from without1 so no necessity from within1 moves ,god to create the actual universe4 ,creation is both wise and free4 ,as ,god is both rational and wise1 his having a plan of the universe must be better than his not having a plan would be4 ,but the universe once was not2 yet without a universe ,god was blessed and sufficient to himself4 ,god's perfection therefore requires1 not that he have a universe1 but that he have a plan of the universe4 ,again1 since ,god is both rational and wise1 his actual creation cannot be the worst possible1 nor one arbitrarily chosen from two or more equally good4 ,it must be1 all things considered1 the best possible4 ,we are optimists rather than pessimists4 ,but we reject that form of optimism which regards evil as the indispensable condition of the good1 and sin as the direct product of ,god's will4 ,we hold that other form of optimism which regards sin as naturally destructive1 but as made1 in spite of itself1 by an overruling providence1 to contribute to the highest good4 ,for the optimism which makes evil the necessary condition of finite being1 see ,leibnitz1 ,opera ,philosophica1 #dfh1 #fbd2 ,hedge1 ,ways of the ,spirit1 #bda2 and ,pope's ,essay on ,man4 ,for the better form of optimism1 see ,herzog1 ,encyclopdie1 art43 ,schpfung1 #ac3fea-fec2 ,chalmers1 ,works1 #b3bhf2 ,mark ,hopkins1 in ,andover ,rev41 ,march1 #ahhe3aig-baj2 ,luthardt1 ,lehre des freien ,willens1 #i1 #aj--8;,calvin's ,quia voluit is not the last answer4 ,we could have no heart for such a ,god1 for he would himself have no heart4 ,formal will alone has no heart4 ,in ,god real freedom controls formal1 as in fallen man1 formal controls real40 ,janet1 in his ,final ,causes1 #dbi sq4 and #dij-ejc1 claims that optimism subjects ,god to fate4 ,we have shown that this objection mistakes the certainty which is consistent with freedom for the necessity which is inconsistent with freedom4 ,the opposite doctrine attributes an irrational arbitrariness to ,god4 ,we are warranted in saying that the universe at present existing1 considered as a partial realization of ,god's developing plan1 is the best possible for this particular point of time1--in short1 that all is for the best1--see ,rom4 #h3bh--8to them that love ,god all things work together for good02 #a ,cor4 #c3ba--8;all things are yours40 ,for denial of optimism in any form1 see ,watson1 ,theol4 ,institutes1 #a3dai2 ,hovey1 ,god with ,us1 #bjf-bjh2 ,hodge1 ,syst4 ,theol41 #a3dai1 #dcb1 #eff1 and #b3ade2 ,lipsius1 ,dogmatik1 #bcd-bee2 ,flint1 ,theism1 #bbg-bef2 ,baird1 ,elohim ,revealed1 #cig-dji1 and esp4 #dje--8;,a wisdom the resources of which have been so expended that it cannot equal its past achievements is a finite capacity1 and not the boundless depth of the infinite ,god40 ,but we reply that a wisdom which does not do that which is best is not wisdom4 ,the limit is not in ,god's abstract power1 but in his other attributes of truth1 love1 and holiness4 ,hence ,god can say in ,is4 #e3d--8what could have been done more to my vineyard1 that ,i have not done in it80 ,the perfect antithesis to an ethical and theistic optimism is found in the non-moral and atheistic pessimism of ,schopenhauer 7,die ,welt als ,wille und ,vorstellung7 and ,hartmann 7,philosophie des ,unbewussten74 8,all life is summed up in effort1 and effort is painful2 therefore life is pain40 ,but we might retort3 8,life is active1 and action is always accompanied with pleasure2 therefore life is pleasure40 ,see ,frances ,power ,cobbe1 ,peak in ,darien1 #ie-acd1 for a graphic account of ,schopenhauer's heartlessness1 cowardice and arrogance4 ,pessimism is natural to a mind soured by disappointment and forgetful of ,god3 ,eccl4 #b3aa--8;all was vanity and a striving after wind40 ,homer3 8,there is nothing whatever more wretched than man40 ,seneca praises death as the best invention of nature4 ,byron3 8,count o'er the joys thine hours have seen1 ,count o'er thy days from anguish free1 ,and know1 whatever thou hast been1 ',tis something better not to be40 ,but it has been left to ,schopenhauer and ,hartmann to define will as unsatisfied yearning1 to regard life itself as a huge blunder1 and to urge upon the human race1 as the only measure of permanent relief1 a united and universal act of suicide4 ,g4 ,h4 ,beard1 in ,andover ,rev41 ,march1 #ahib--8,schopenhauer utters one ,new ,testament truth3 the utter delusiveness of self-indulgence4 ,life which is dominated by the desires1 and devoted to mere getting1 is a pendulum swinging between pain and ennui40 ,bowne1 ,philos4 of ,theism1 #abd--8;,for ,schopenhauer the world-ground is pure will1 without intellect or personality4 ,but pure will is nothing4 ,will itself1 except as a function of a conscious and intelligent spirit1 is nothing40 ,royce1 ,spirit of ,mod4 ,philos41 #bec-bhj--8,schopenhauer united ,kant's thought1 #8,the inmost life of all things is one1' with the ,hindoo insight1 #8,the life of all these things1 ,that art ,thou4' ,to him music shows best what the will is3 passionate1 struggling1 wandering1 restless1 ever returning to itself1 full of longing1 vigor1 majesty1 caprice4 ,schopenhauer condemns individual suicide1 and counsels resignation4 ,that ,i must ever desire yet never fully attain1 leads ,hegel to the conception of the absolutely active and triumphant spirit4 ,schopenhauer finds in it proof of the totally evil nature of things4 ,thus while ,hegel is an optimist1 ,schopenhauer is a pessimist40 ,winwood ,reade1 in the title of his book1 ,the ,martyrdom of ,man1 intends to describe human history4 ,o4 ,w4 ,holmes says that ,bunyan's ,pilgrim's ,progress 8represents the universe as a trap which catches most of the human vermin that have its bait dangled before them40 ,strauss3 8,if the prophets of pessimism prove that man had better never have lived1 they thereby prove that themselves had better never have prophesied40 ,hawthorne1 ,note-book3 8,curious to imagine what mournings and discontent would be excited1 if any of the great so-called calamities of human beings were to be abolished1--as1 for instance1 death40 ,on both the optimism of ,leibnitz and the pessimism of ,schopenhauer1 see ,bowen1 ,modern ,philosophy2 ,tulloch1 ,modern ,theories1 #afi-bba2 ,thompson1 on ,modern ,pessimism1 in ,present ,day ,tracts1 #f3 no4 #cd2 ,wright1 on ,ecclesiastes1 #ada-baf2 ,barlow1 ,ultimatum of ,pessimism3 ,culture tends to misery2 ,god is the most miserable of beings2 creation is a plaster for the sore4 ,see also ,mark ,hopkins1 in ,princeton ,review1 ,sept4 #ahhb3aig--8;,disorder and misery are so mingled with order and beneficence1 that both optimism and pessimism are possible40 ,yet it is evident that there must be more construction than destruction1 or the world would not be existing4 ,buddhism1 with its ,nirvana-refuge1 is essentially pessimistic4 #c4 ,to ,christ as the ,revealer of ,god4 ,since ,christ is the ,revealer of ,god in creation as well as in redemption1 the remedy for pessimism is 7#a7 the recognition of ,god's transcendence--the universe at present not fully expressing his power1 his holiness or his love1 and nature being a scheme of progressive evolution which we imperfectly comprehend and in which there is much to follow2 7#b7 the recognition of sin as the free act of the creature1 by which all sorrow and pain have been caused1 so that ,god is in no proper sense its author2 7#c7 the recognition of ,christ for us on the ,cross and ,christ in us by his ,spirit1 as revealing the age-long sorrow and suffering of ,god's heart on account of human transgression1 and as manifested1 in self-sacrificing love1 to deliver men from the manifold evils in which their sins have involved them2 and 7#d7 the recognition of present probation and future judgment1 so that provision is made for removing the scandal now resting upon the divine government and for justifying the ways of ,god to men4 ,christ's ,cross is the proof that ,god suffers more than man from human sin1 and ,christ's judgment will show that the wicked cannot always prosper4 ,in ,christ alone we find the key to the dark problems of history and the guarantee of human progress4 ,rom4 #c3be--8whom ,god set forth to be a propitiation1 through faith1 in his blood1 to show his righteousness because of the passing over of the sins done aforetime in the forbearance of ,god02 #h3cb--8;,he that spared not his own ,son1 but delivered him up for us all1 how shall he not also with him freely give us all things80 ,heb4 #b3h1 #i--8we see not yet all things subjected to him4 ,but we behold 444 ,jesus 444 crowned with glory and honor02 ,acts #ag3ca--8;he hath appointed a day in which he will judge the earth in righteousness by the man whom he hath ordained40 ,see ,hill1 ,psychology1 #bhc2 ,bradford1 ,heredity and ,christian ,problems1 #bdj1 #bda2 ,bruce1 ,providential ,order1 #ga-hh2 ,j4 ,m4 ,whiton1 in ,am4 ,jour4 ,theology1 ,april1 #aija3cah4 ,g4 ,a4 ,gordon1 ,new ,epoch of ,faith1 #aii--8,the book of ,job is called by ,huxley the classic of pessimism40 ,dean ,swift1 on the successive anniversaries of his own birth1 was accustomed to read the third chapter of ,job1 which begins with the terrible 8,let the day perish wherein ,i was born0 7#c3c74 ,but predestination and election are not arbitrary4 ,wisdom has chosen the best possible plan1 has ordained the salvation of all who could wisely have been saved1 has permitted the least evil that it was wise to permit4 ,rev4 #d3aa--8,thou didst create all things1 and because of thy will they were1 and were created40 ,mason1 ,faith of the ,gospel1 #gi--8;,all things were present to ,god's mind because of his will1 and then1 when it pleased him1 had being given to them40 ,pfleiderer1 ,grundriss1 #cf1 advocates a realistic idealism4 ,christianity1 he says1 is not abstract optimism1 for it recognizes the evil of the actual and regards conflict with it as the task of the world's history2 it is not pessimism1 for it regards the evil as not unconquerable1 but regards the good as the end and the power of the world4 ,jones1 ,robert ,browning1 #aji1 #caa--8,pantheistic optimism asserts that all things are good2 ,christian optimism asserts that all things are working together for good4 ,reverie in ,asolando3 #8,from the first ,power was--,i knew4 ,life has made clear to me ,that1 strive but for closer view1 ,love were as plain to see4' ,balaustion's ,adventure3 #8,gladness be with thee1 ,helper of the world6 ,i think this is the authentic sign and seal ,of ,godship1 that it ever waxes glad1 ,and more glad1 until gladness blossoms1 bursts ,into a rage to suffer for mankind ,and recommence at sorrow4' ,browning endeavored to find ,god in man1 and still to leave man free4 ,his optimistic faith sought reconciliation with morality4 ,he abhorred the doctrine that the evils of the world are due to merely arbitrary sovereignty1 and this doctrine he has satirized in the monologue of ,caliban on ,setebos3 #8,loving not1 hating not1 just choosing so4' ,pippa ,passes3 #8,god's in his heaven--,all's right with the world4' ,but how is this consistent with the guilt of the sinner8 ,browning does not say4 ,he leaves the antinomy unsolved1 only striving to hold both truths in their fulness4 ,love demands distinction between ,god and man1 yet love unites ,god and man4 ,saul3 #8,all's love1 but all's law4' ,carlyle forms a striking contrast to ,browning4 ,carlyle was a pessimist4 ,he would renounce happiness for duty1 and as a means to this end would suppress1 not idle speech alone1 but thought itself4 ,the battle is fought moreover in a foreign cause4 ,god's cause is not ours4 ,duty is a menace1 like the duty of a slave4 ,the moral law is not a beneficent revelation1 reconciling ,god and man4 ,all is fear1 and there is no love40 ,carlyle took ,emerson through the ,london slums at midnight and asked him3 8,do you believe in a devil now80 ,but ,emerson replied3 8,i am more and more convinced of the greatness and goodness of the ,english people40 ,on ,browning and ,carlyle1 see ,a4 ,h4 ,strong1 ,great ,poets and their ,theology1 #cgc-ddg4 ,henry ,ward ,beecher1 when asked whether life was worth living1 replied that that depended very much upon the liver4 ,optimism and pessimism are largely matters of digestion4 ,president ,mark ,hopkins asked a bright student if he did not believe this the best possible system4 ,when the student replied in the negative1 the ,president asked him how he could improve upon it4 ,he answered3 8,i would kill off all the bed-bugs1 mosquitoes and fleas1 and make oranges and bananas grow further north40 ,the lady who was bitten by a mosquito asked whether it would be proper to speak of the creature as 8a depraved little insect40 ,she was told that this would be improper1 because depravity always implies a previous state of innocence1 whereas the mosquito has always been as bad as he now is4 ,dr4 ,lyman ,beecher1 however1 seems to have held the contrary view4 ,when he had captured the mosquito who had bitten him1 he crushed the insect1 saying3 8,there6 ,i'll show you that there is a ,god in ,israel60 ,he identified the mosquito with all the corporate evil of the world4 ,allen1 ,religious ,progress1 #bb--8,wordsworth hoped still1 although the ,french ,revolution depressed him2 ,macaulay1 after reading ,ranke's ,history of the ,popes1 denied all religious progress40 ,on ,huxley's account of evil1 see ,upton1 ,hibbert ,lectures1 #bfe sq4 ,pfleiderer1 ,philos4 ,religion1 #a3cja1 #cjb--8,the ,greeks of ,homer's time had a nave and youthful optimism4 ,but they changed from an optimistic to a pessimistic view4 ,this change resulted from their increasing contemplation of the moral disorder of the world40 ,on the melancholy of the ,greeks1 see ,butcher1 ,aspects of ,greek ,genius1 #acj-afe4 ,butcher holds that the great difference between ,greeks and ,hebrews was that the former had no hope or ideal of progress4 ,a4 ,h4 ,bradford1 ,age of ,faith1 #gd-ajb--8,the voluptuous poets are pessimistic1 because sensual pleasure quickly passes1 and leaves lassitude and enervation behind4 ,pessimism is the basis of ,stoicism also4 ,it is inevitable where there is no faith in ,god and in a future life4 ,the life of a seed underground is not inspiring1 except in prospect of sun and flowers and fruit40 ,bradley1 ,appearance and ,reality1 xiv1 sums up the optimistic view as follows3 8,the world is the best of all possible worlds1 and everything in it is a necessary evil40 ,he should have added that pain is the exception in the world1 and finite free will is the cause of the trouble4 ,pain is made the means of developing character1 and1 when it has accomplished its purpose1 pain will pass away4 ,jackson1 ,james ,martineau1 #cij--8;,all is well1 says an ,american preacher1 for if there is anything that is not well1 it is well that it is not well4 ,it is well that falsity and hate are not well1 that malice and envy and cruelty are not well4 ,what hope for the world or what trust in ,god1 if they were well80 ,live spells ,evil1 only when we read it the wrong way4 ,james ,russell ,lowell1 ,letters1 #b3ea--8,the more ,i learn 444 the more my confidence in the general good sense and honest intentions of mankind increases4444 ,the signs of the times cease to alarm me1 and seem as natural as to a mother the teething of her seventh baby4 ,i take great comfort in ,god4 ,i think that he is considerably amused with us sometimes1 and that he likes us on the whole1 and would not let us get at the matchbox so carelessly as he does1 unless he knew that the frame of his universe was fireproof40 ,compare with all this the hopeless pessimism of ,omar ,khyym1 ,rubiyt1 stanza #ii--8;,ah ,love6 could you and ,i with ,him conspire ,to grasp this sorry scheme of things entire1 ,would not we shatter it to bits--and then ,remould it nearer to the heart's desire80 ,royce1 ,studies of ,good and ,evil1 #ad1 in discussing the ,problem of ,job1 suggests the following solution3 8,when you suffer1 your sufferings are ,god's sufferings1 not his external work1 not his external penalty1 not the fruit of his neglect1 but identically his own personal woe4 ,in you ,god himself suffers1 precisely as you do1 and has all your concern in overcoming this grief40 ,f4 ,h4 ,johnson1 ,what is ,reality1 #cdi1 #eje--8,the ,christian ideal is not maintainable1 if we assume that ,god could as easily develop his creation without conflict4444 ,happiness is only one of his ends2 the evolution of moral character is another40 ,a4 ,e4 ,waffle1 ,uses of ,moral ,evil3 87#a7 ,it aids development of holy character by opposition2 7#b7 affords opportunity for ministering2 7#c7 makes known to us some of the chief attributes of ,god2 7#d7 enhances the blessedness of heaven40 #d4 ,to ,providence and ,redemption4 ,christianity is essentially a scheme of supernatural love and power4 ,it conceives of ,god as above the world1 as well as in it1--able to manifest himself1 and actually manifesting himself1 in ways unknown to mere nature4 ,but this absolute sovereignty and transcendence1 which are manifested in providence and redemption1 are inseparable from creatorship4 ,if the world be eternal1 like ,god1 it must be an efflux from the substance of ,god and must be absolutely equal with ,god4 ,only a proper doctrine of creation can secure ,god's absolute distinctness from the world and his sovereignty over it4 ,the logical alternative of creation is therefore a system of pantheism1 in which ,god is an impersonal and necessary force4 ,hence the pantheistic dicta of ,fichte3 8,the assumption of a creation is the fundamental error of all false metaphysics and false theology02 of ,hegel3 8,god evolves the world out of himself1 in order to take it back into himself again in the ,spirit02 and of ,strauss3 8,trinity and creation1 speculatively viewed1 are one and the same1--only the one is viewed absolutely1 the other empirically40 ,sterrett1 ,studies1 #aee1 #aef--8;,hegel held that it belongs to ,god's nature to create4 ,creation is ,god's positing an other which is not an other4 ,the creation is his1 belongs to his being or essence4 ,this involves the finite as his own self-posited object and self-revelation4 ,it is necessary for ,god to create4 ,love1 ,hegel says1 is only another expression of the eternally ,triune ,god4 ,love must create and love another4 ,but in loving this other1 ,god is only loving himself40 ,we have already1 in our discussion of the theory of creation from eternity1 shown the insufficiency of creation to satisfy either the love or the power of ,god4 ,a proper doctrine of the ,trinity renders the hypothesis of an eternal creation unnecessary and irrational4 ,that hypothesis is pantheistic in tendency4 ,luthardt1 ,compendium der ,dogmatik1 #ig--8;,dualism might be called a logical alternative of creation1 but for the fact that its notion of two gods in self-contradictory1 and leads to the lowering of the idea of the ,godhead1 so that the impersonal god of pantheism takes its place40 ,dorner1 ,system of ,doctrine1 #b3aa--8,the world cannot be necessitated in order to satisfy either want or over-fulness in ,god4444 ,the doctrine of absolute creation prevents the confounding of ,god with the world4 ,the declaration that the ,spirit brooded over the formless elements1 and that life was developed under the continuous operation of ,god's laws and presence1 prevents the separation of ,god from the world4 ,thus pantheism and deism are both avoided40 ,see ,kant and ,spinoza contrasted in ,shedd1 ,dogm4 ,theol41 #a3dfh1 #dfi4 ,the unusually full treatment of the doctrine of creation in this chapter is due to a conviction that the doctrine constitutes an antidote to most of the false philosophy of our time4 #e4 ,to the ,observance of the ,sabbath4 ,we perceive from this point of view1 moreover1 the importance and value of the ,sabbath1 as commemorating ,god's act of creation1 and thus ,god's personality1 sovereignty1 and transcendence4 7a7 ,the ,sabbath is of perpetual obligation as ,god's appointed memorial of his creating activity4 ,the ,sabbath requisition antedates the decalogue and forms a part of the moral law4 ,made at the creation1 it applies to man as man1 everywhere and always1 in his present state of being4 ,gen4 #b3c--8;,and ,god blessed the seventh day1 and hallowed it2 because that in it he rested from all his work which ,god had created and made40 ,our rest is to be a miniature representation of ,god's rest4 ,as ,god worked six divine days and rested one divine day1 so are we in imitation of him to work six human days and to rest one human day4 ,in the ,old ,testament there are indications of an observance of the ,sabbath day before the ,mosaic legislation3 ,gen4 #d3c--8;,and in process of time lit4 8at the end of days0 it came to pass that ,cain brought of the fruit of the ground an offering unto ,jehovah02 ,gen4 #h3aj1 #ab--,noah twice waited seven days before sending forth the dove from the ark2 ,gen4 #bi3bg1 #bh--8;fulfil the week02 cf4 ,judges #ad3ab--8the seven days of the feast02 ,ex4 #af3e--;double portion of manna promised on the sixth day1 that none be gathered on the ,sabbath 7cf4 verses #bj1 #cj74 ,this division of days into weeks is best explained by the original institution of the ,sabbath at man's creation4 ,moses in the fourth commandment therefore speaks of it as already known and observed3 ,ex4 #bj3h--8,remember the ,sabbath day to keep it holy40 ,the ,sabbath is recognized in ,assyrian accounts of the ,creation2 see ,trans4 ,soc4 ,bib4 ,arch41 #e3dbg1 #dbh2 ,schrader1 ,keilinschriften1 ed4 #ahhc3ah-bb4 ,professor ,sayce3 8,seven was a sacred number descended to the ,semites from their ,accadian predecessors4 ,seven by seven had the magic knots to be tied by the witch2 seven times had the body of the sick man to be anointed by the purifying oil4 ,as the ,sabbath of rest fell on each seventh day of the week1 so the planets1 like the demon-messengers of ,anu1 were seven in number1 and the gods of the number seven received a particular honor40 ,but now the discovery of a calendar tablet in ,mesopotamia shows us the week of seven days and the ,sabbath in full sway in ancient ,babylon long before the days of ,moses4 ,in this tablet the seventh1 the fourteenth1 the twenty-first and the twenty-eighth days are called ,sabbaths1 the very word used by ,moses1 and following it are the words3 8,a day of rest40 ,the restrictions are quite as rigid in this tablet as those in the law of ,moses4 ,this institution must have gone back to the ,accadian period1 before the days of ,abraham4 ,in one of the recent discoveries this day is called 8the day of rest for the heart10 but of the gods1 on account of the propitiation offered on that day1 their heart being put at rest4 ,see ,jastrow1 in ,am4 ,jour4 ,theol41 ,april1 #ahih4 ,s4 ,s4 ,times1 ,jan4 #ahib1 art4 by ,dr4 ,jensen of the ,university of ,strassburg on the ,biblical and ,babylonian ,week3 8,subattu in ,babylonia means day of propitiation1 implying a religious purpose4 ,a week of seven days is implied in the ,babylonian ,flood-,story1 the rain continuing six days and ceasing on the seventh1 and another period of seven days intervening between the cessation of the storm and the disembarking of ,noah1 the dove1 swallow and raven being sent out again on the seventh day4 ,sabbaths are called days of rest for the heart1 days of the completion of labor40 ,hutton1 ,essays1 #b3bbi--8;,because there is in ,god's mind a spring of eternal rest as well as of creative energy1 we are enjoined to respect the law of rest as well as the law of labor40 ,we may question1 indeed1 whether this doctrine of ,god's rest does not of itself refute the theory of eternal1 continuous1 and necessary creation4 7b7 ,neither our ,lord nor his apostles abrogated the ,sabbath of the decalogue4 ,the new dispensation does away with the ,mosaic prescriptions as to the method of keeping the ,sabbath1 but at the same time declares its observance to be of divine origin and to be a necessity of human nature4 ,not everything in the ,mosaic law is abrogated in ,christ4 ,worship and reverence1 regard for life and purity and property1 are binding still4 ,christ did not nail to his cross every commandment of the decalogue4 ,jesus does not defend himself from the charge of ,sabbath-breaking by saying that the ,sabbath is abrogated1 but by asserting the true idea of the ,sabbath as fulfilling a fundamental human need4 ,mark #b3bg--8,the ,sabbath was made by ,god for man1 and not man for the ,sabbath40 ,the ,puritan restrictions are not essential to the ,sabbath1 nor do they correspond even with the methods of later ,old ,testament observance4 ,the ,jewish ,sabbath was more like the ,new ,england ,thanksgiving than like the ,new ,england ,fast-day4 ,nehemiah #h3ab1 #ah--8;,and all the people went their way to eat1 and to drink1 and to send portions1 and to make great mirth4444 ,and they kept the feast seven days2 and on the eighth day was a solemn assembly1 according unto the ordinance0--seems to include the ,sabbath day as a day of gladness4 ,origen1 in ,homily #bc on ,numbers 7,migne1 ,,ii3#ceh73 8,leaving therefore the ,jewish observances of the ,sabbath1 let us see what ought to be for a ,christian the observance of the ,sabbath4 ,on the ,sabbath day nothing of all the actions of the world ought to be done40 ,christ walks through the cornfield1 heals a paralytic1 and dines with a ,pharisee1 all on the ,sabbath day4 ,john ,milton1 in his ,christian ,doctrine1 is an extreme anti-sabbatarian1 maintaining that the decalogue was abolished with the ,mosaic law4 ,he thinks it uncertain whether 8the ,lord's day0 was weekly or annual4 ,the observance of the ,sabbath1 to his mind1 is a matter not of authority1 but of convenience4 ,archbishop ,paley3 8,in my opinion ,st4 ,paul considered the ,sabbath a sort of ,jewish ritual1 and not obligatory on ,christians4 ,a cessation on that day from labor beyond the time of attending public worship is not intimated in any part of the ,new ,testament4 ,the notion that ,jesus and his apostles meant to retain the ,jewish ,sabbath1 only shifting the day from the seventh to the first1 prevails without sufficient reason40 ,according to ,guizot1 ,calvin was so pleased with a play to be acted in ,geneva on ,sunday1 that he not only attended but deferred his sermon so that his congregation might attend4 ,when ,john ,knox visited ,calvin1 he found him playing a game of bowls on ,sunday4 ,martin ,luther said3 8,keep the day holy for its use's sake1 both to body and soul4 ,but if anywhere the day is made holy for the mere day's sake1 if any one set up its observance on a ,jewish foundation1 then ,i order you to work on it1 to ride on it1 to dance on it1 to do anything that shall reprove this encroachment on the ,christian spirit and liberty40 ,but the most liberal and even radical writers of our time recognize the economic and patriotic uses of the ,sabbath4 ,r4 ,w4 ,emerson said that its observance is 8the core of our civilization40 ,charles ,sumner3 8,if we would perpetuate our ,republic1 we must sanctify it as well as fortify it1 and make it at once a temple and a citadel40 ,oliver ,wendell ,holmes3 8,he who ordained the ,sabbath loved the poor40 ,in ,pennsylvania they bring up from the mines every ,sunday the mules that have been working the whole week in darkness1--otherwise they would become blind4 ,so men's spiritual sight will fail them if they do not weekly come up into ,god's light4 7c7 ,the ,sabbath law binds us to set apart a seventh portion of our time for rest and worship4 ,it does not enjoin the simultaneous observance by all the world of a fixed portion of absolute time1 nor is such observance possible4 ,christ's example and apostolic sanction have transferred the ,sabbath from the seventh day to the first1 for the reason that this last is the day of ,christ's resurrection1 and so the day when ,god's spiritual creation became in ,christ complete4 ,no exact portion of absolute time can be simultaneously observed by men in different longitudes4 ,the day in ,berlin begins six hours before the day in ,new ,york1 so that a whole quarter of what is ,sunday in ,berlin is still ,saturday in ,new ,york4 ,crossing the #ahjth degree of longitude from ,west to ,east we gain a day1 and a seventh-day ,sabbatarian who circumnavigated the globe might thus return to his starting point observing the same ,sabbath with his fellow ,christians4 ,a4 ,s4 ,carman1 in the ,examiner1 ,jan4 #d1 #ahid1 asserts that ,heb4 #d3e-i alludes to the change of day from the seventh to the first1 in the references to 8a ,sabbath rest0 that 8remaineth10 and to 8another day0 taking the place of the original promised day of rest4 ,teaching of the ,twelve ,apostles3 8,on the ,lord's ,day assemble ye together1 and give thanks1 and break bread40 ,the change from the seventh day to the first seems to have been due to the resurrection of ,christ upon 8the first day of the week0 7,mat4 #bh3a71 to his meeting with the disciples upon that day and upon the succeeding ,sunday 7,john #bj3bf71 and to the pouring out of the ,spirit upon the ,pentecostal ,sunday seven weeks after 7,acts #b3a--see ,bap4 ,quar4 ,rev41 #ahe3bbi-bcb74 ,thus by ,christ's own example and by apostolic sanction the first day became 8the ,lord's day0 7,rev4 #a3aj71 on which believers met regularly each week with their ,lord 7,acts #bj3g--8the first day of the week1 when we were gathered together to break bread07 and brought together their benevolent contributions 7#a ,cor4 #af3a1 #b--8,now concerning the collection for the saints 444 ,upon the first day of the week let each one of you lay by him in store1 as he may prosper1 that no collections be made when ,i come074 ,eusebius1 ,com4 on ,ps4 #ib 7,migne1 ,v3#aaia1 ,c73 8,wherefore those things the ,levitical regulations having been already rejected1 the ,logos through the new ,covenant transferred and changed the festival of the ,sabbath to the rising of the sun 444 the ,lord's day 444 holy and spiritual ,sabbaths40 ,justin ,martyr1 ,first ,apology3 8,on the day called ,sunday all who live in city or country gather together in one place1 and the memoirs of the apostles or the writings of the prophets are read4444 ,sunday is the day on which we all hold our common assembly1 because it is the first day on which ,god made the world and ,jesus our ,savior on the same day rose from the dead4 ,for he was crucified on the day before1 that of ,saturn 7,saturday72 and on the day after that of ,saturn1 which is the day of the ,sun 7,sunday71 having appeared to his apostles and disciples he taught them these things which we have submitted to you for your consideration40 ,this seems to intimate that ,jesus between his resurrection and ascension gave command respecting the observance of the first day of the week4 ,he was 8received up0 only after 8he had given commandment through the ,holy ,spirit unto the apostles whom he had chosen0 7,acts #a3b74 ,the ,christian ,sabbath1 then1 is the day of ,christ's resurrection4 ,the ,jewish ,sabbath commemorated only the beginning of the world2 the ,christian ,sabbath commemorates also the new creation of the world in ,christ1 in which ,god's work in humanity first becomes complete4 ,c4 ,h4 ,m4 on ,gen4 #b3 8,if ,i celebrate the seventh day it marks me as an earthly man1 inasmuch as that day is clearly the rest of earth--creation-rest2 if ,i intelligently celebrate the first day of the week1 ,i am marked as a heavenly man1 believing in the new creation in ,christ40 7,gal4 #d3aj1 #aa--8,ye observe days1 and months1 and seasons1 and years4 ,i am afraid of you1 least by any means ,i have bestowed labor upon you in vain02 ,col4 #b3af1ag--8,let no man therefore judge you in meat1 or in drink1 or in respect of a feast day or a new moon or a sabbath day3 which are a shadow of the things to come2 but the body is ,christ's407 ,see ,george ,s4 ,gray1 ,eight ,studies on the ,lord's ,day2 ,hessey1 ,bampton ,lectures on the ,sunday2 ,gilfillan1 ,the ,sabbath2 ,wood1 ,sabbath ,essays2 ,bacon1 ,sabbath ,observance2 ,hadley1 ,essays ,philological and ,critical1 #cbe-cde2 ,hodge1 ,syst4 ,theol41 #c3 #cba-cdh2 ,lotz1 ,qustiones de ,historia ,sabbati2 ,maurice1 ,sermons on the ,sabbath2 ,prize ,essays on the ,sabbath2 ,crafts1 ,the ,sabbath for ,man2 ,a4 ,e4 ,waffle1 ,the ,lord's ,day2 ,alvah ,hovey1 ,studies in ,ethics and ,religion1 #bga-cbj2 ,guirey1 ,the ,hallowed ,day2 ,gamble1 ,sunday and the ,sabbath2 ,driver1 art43 ,sabbath1 in ,hastings' ,bible ,dictionary2 ,broadus1 ,am4 ,com4 on ,mat4 #ab3c4 ,for the seventh-day view1 see ,t4 ,b4 ,brown1 ,the ,sabbath2 ,j4 ,n4 ,andrews1 ,history of the ,sabbath4 ,per contra1 see ,prof4 ,a4 ,rauschenbusch1 ,saturday or ,sunday8 ,section ,,ii4--,preservation4 ,i4 ,definition of ,preservation4 ,preservation is that continuous agency of ,god by which he maintains in existence the things he has created1 together with the properties and powers with which he has endowed them4 ,as the doctrine of creation is our attempt to explain the existence of the universe1 so the doctrine of ,preservation is our attempt to explain its continuance4 ,in explanation we remark3 7a7 ,preservation is not creation1 for preservation presupposes creation4 ,that which is preserved must already exist1 and must have come into existence by the creative act of ,god4 7b7 ,preservation is not a mere negation of action1 or a refraining to destroy1 on the part of ,god4 ,it is a positive agency by which1 at every moment1 he sustains the persons and the forces of the universe4 7c7 ,preservation implies a natural concurrence of ,god in all operations of matter and of mind4 ,though personal beings exist and ,god's will is not the sole force1 it is still true that1 without his concurrence1 no person or force can continue to exist or to act4 ,dorner1 ,system of ,doctrine1 #b3dj-db--8;,creation and preservation cannot be the same thing1 for then man would be only the product of natural forces supervised by ,god1--whereas1 man is above nature and is inexplicable from nature4 ,nature is not the whole of the universe1 but only the preliminary basis of it4444 ,the rest of ,god is not cessation of activity1 but is a new exercise of power40 ,nor is ,god 8the soul of the universe40 ,this phrase is pantheistic1 and implies that ,god is the only agent4 ,it is a wonder that physical life continues4 ,the pumping of blood through the heart1 whether we sleep or wake1 requires an expenditure of energy far beyond our ordinary estimates4 ,the muscle of the heart never rests except between the beats4 ,all the blood in the body passes through the heart in each half-minute4 ,the grip of the heart is greater than that of the fist4 ,the two ventricles of the heart hold on the average ten ounces or five-eighths of a pound1 and this amount is pumped out at each beat4 ,at #gb per minute1 this is #de pounds per minute1 #b1gjj pounds per hour1 and #fd1hjj pounds or #cb and four tenths tons per day4 ,encyclopdia ,britannica1 #aa3eed--8,the heart does about one-fifth of the whole mechanical work of the body--a work equivalent to raising its own weight over #ac1jjj feet an hour4 ,it takes its rest only in short snatches1 as it were1 its action as a whole being continuous4 ,it must necessarily be the earliest sufferer from any improvidence as regards nutrition1 mental emotion being in this respect quite as potential a cause of constitutional bankruptcy as the most violent muscular exertion40 ,before the days of the guillotine in ,france1 when the criminal to be executed sat in a chair and was decapitated by one blow of the sharp sword1 an observer declared that the blood spouted up several feet into the air4 ,yet this great force is exerted by the heart so noiselessly that we are for the most part unconscious of it4 ,the power at work is the power of ,god1 and we call that exercise of power by the name of preservation4 ,crane1 ,religion of ,to-morrow1 #acj--8,we do not get bread because ,god instituted certain laws of growing wheat or of baking dough1 he leaving these laws to run of themselves4 ,but ,god1 personally present in the wheat1 makes it grow1 and in the dough turns it into bread4 ,he does not make gravitation or cohesion1 but these are phases of his present action4 ,spirit is the reality1 matter and law are the modes of its expression4 ,so in redemption it is not by the working of some perfect plan that ,god saves4 ,he is the immanent ,god1 and all of his benefits are but phases of his person and immediate influence40 ,,ii4 ,proof of the ,doctrine of ,preservation4 #a4 ,from ,scripture4 ,in a number of ,scripture passages1 preservation is expressly distinguished from creation4 ,though ,god rested from his work of creation and established an order of natural forces1 a special and continuous divine activity is declared to be put forth in the upholding of the universe and its powers4 ,this divine activity1 moreover1 is declared to be the activity of ,christ2 as he is the mediating agent in creation1 so he is the mediating agent in preservation4 ,nehemiah #i3f--8,thou art ,jehovah1 even thou alone2 thou hast made heaven1 the heaven of heavens1 with all their host1 the earth and all things that are thereon1 the seas and all that is in them1 and thou preservest them all02 ,job #g3bj--8,o thou watcher marg4 8preserver0 of men602 ,ps4 #cf3f--8thou preservest man and beast02 #ajd3bi1 #cj--8,thou takest away their breath1 they die1 ,and return to their dust4 ,thou sendest forth thy ,spirit1 they are created1 ,and thou renewest the face of the ground40 ,see ,perowne on ,ps4 #ajd--8;,a psalm to the ,god who is in and with nature for good40 ,humboldt1 ,cosmos1 #b3dac--8,psalm #ajd presents an image of the whole ,cosmos40 ,acts #ag3bh--8;in him we live1 and move1 and have our being02 ,col4 #a3ag--8;in him all things consist02 ,heb4 #a3b1 #c--8upholding all things by the word of his power40 ,john #e3ag--8,my ,father worketh even until now1 and ,i work0--refers most naturally to preservation1 since creation is a work completed2 compare ,gen4 #b3b--8on the seventh day ,god finished his work which he had made2 and he rested on the seventh day from all his work which he had made40 ,god is the upholder of physical life2 see ,ps4 #ff3h1 #i--8,o bless our ,god 444 who holdeth our soul in life40 ,god is also the upholder of spiritual life2 see #a ,tim4 #f3ac--8;,i charge thee in the sight of ,god who preserveth all things alive0 7 7--the great ,preserver enables us to persist in our ,christian course4 ,mat4 #d3d--8,man shall not live by bread alone1 but by every word that proceedeth out of the mouth of ,god0--though originally referring to physical nourishment is equally true of spiritual sustentation4 ,in ,ps4 #ajd3bf--8,there go the ships10 ,dawson1 ,mod4 ,ideas of ,evolution1 thinks the reference is not to man's works but to ,god's1 as the parallelism3 8,there is leviathan0 would indicate1 and that by 8ships0 are meant 8floaters0 like the nautilus1 which is a 8little ship40 ,the #ajdth ,psalm is a long hymn to the preserving power of ,god1 who keeps alive all the creatures of the deep1 both small and great4 #b4 ,from ,reason4 ,we may argue the preserving agency of ,god from the following considerations3 7a7 ,matter and mind are not self-existent4 ,since they have not the cause of their being in themselves1 their continuance as well as their origin must be due to a superior power4 ,dorner1 ,glaubenslehre3 8,were the world self-existent1 it would be ,god1 not world1 and no religion would be possible4444 ,the world has receptivity for new creations2 but these1 once introduced1 are subject1 like the rest1 to the law of preservation0--i4 e41 are dependent for their continued existence upon ,god4 7b7 ,force implies a will of which it is the direct or indirect expression4 ,we know of force only through the exercise of our own wills4 ,since will is the only cause of which we have direct knowledge1 second causes in nature may be regarded as only secondary1 regular1 and automatic workings of the great first ,cause4 ,for modern theories identifying force with divine will1 see ,herschel1 ,popular ,lectures on ,scientific ,subjects1 #dfj2 ,murphy1 ,scientific ,bases1 #ac-ae1 #bi-cf1 #db-eb2 ,duke of ,argyll1 ,reign of ,law1 #aba-abg2 ,wallace1 ,natural ,selection1 #cfc-cga2 ,bowen1 ,metaphysics and ,ethics1 #adf-afb2 ,martineau1 ,essays1 #a3fc1 #bfe1 and ,study1 #a3bdd--8,second causes in nature bear the same relation to the ,first ,cause as the automatic movement of the muscles in walking bears to the first decision of the will that initiated the walk40 ,it is often objected that we cannot thus identify force with will1 because in many cases the effort of our will is fruitless for the reason that nervous and muscular force is lacking4 ,but this proves only that force cannot be identified with human will1 not that it cannot be identified with the divine will4 ,to the divine will no force is lacking2 in ,god will and force are one4 ,we therefore adopt the view of ,maine de ,biran1 that causation pertains only to spirit4 ,porter1 ,human ,intellect1 #ehb-ehh1 objects to this view as follows3 8,this implies1 first1 that the conception of a material cause is self-contradictory4 ,but the mind recognizes in itself spiritual energies that are not voluntary2 because we derive our notion of cause from will1 it does not follow that the causal relation always involves will2 it would follow that the universe1 so far as it is not intelligent1 is impossible4 ,it implies1 secondly1 that there is but one agent in the universe1 and that the phenomena of matter and mind are but manifestations of one single force--the ,creator's40 ,we reply to this reasoning by asserting that no dead thing can act1 and that what we call involuntary spiritual energies are really unconscious or unremembered activities of the will4 ,from our present point of view we would also criticize ,hodge1 ,systematic ,theology1 #a3eif--8;,because we get our idea of force from mind1 it does not follow that mind is the only force4 ,that mind is a cause is no proof that electricity may not be a cause4 ,if matter is force and nothing but force1 then matter is nothing1 and the external world is simply ,god4 ,in spite of such argument1 men will believe that the external world is a reality--that matter is1 and that it is the cause of the effects we attribute to its agency40 ,new ,englander1 ,sept4 #ahhc3eeb--8,man in early time used second causes1 i4 e41 machines1 very little to accomplish his purposes4 ,his usual mode of action was by the direct use of his hands1 or his voice1 and he naturally ascribed to the gods the same method as his own4 ,his own use of second causes has led man to higher conceptions of the divine action40 ,dorner3 8,if the world had no independence1 it would not reflect ,god1 nor would creation mean anything40 ,but this independence is not absolute4 ,even man lives1 moves and has his being in ,god 7,acts #ag3bh71 and whatever has come into being1 whether material or spiritual1 has life only in ,christ 7,john #a3c1 #d1 marginal reading74 ,preservation is ,god's continuous willing4 ,bowne1 ,introd4 to ,psych4 ,theory1 #cje1 speaks of 8a kind of wholesale willing40 ,augustine3 8,dei voluntas est rerum natura40 ,principal ,fairbairn3 8,nature is spirit40 ,tennyson1 ,the ,ancient ,sage3 8,force is from the heights40 ,lord ,gifford1 quoted in ,max ,mller1 ,anthropological ,religion1 #cib--8,the human soul is neither self-derived nor self-subsisting4 ,it would vanish if it had not a substance1 and its substance is ,god40 ,upton1 ,hibbert ,lectures1 #bhd1 #bhe--8,matter is simply spirit in its lowest form of manifestation4 ,the absolute ,cause must be that deeper ,self which we find at the heart of our own self-consciousness4 ,by self-differentiation ,god creates both matter and mind40 7c7 ,god's sovereignty requires a belief in his special preserving agency2 since this sovereignty would not be absolute1 if anything occurred or existed independent of his will4 ,james ,martineau1 ,seat of ,authority1 #bi1 #cj--8;,all cosmic force is will4444 ,this identification of nature with ,god's will would be pantheistic only if we turned the proposition round and identified ,god with no more than the life of the universe4 ,but we do not deny transcendency4 ,natural forces are ,god's will1 but ,god's will is more than they4 ,he is not the equivalent of the ,all1 but its directing ,mind4 ,god is not the rage of the wild beast1 nor the sin of man4 ,there are things and beings objective to him4444 ,he puts his power into that which is other than himself1 and he parts with other use of it by prengagement to an end4 ,yet he is the continuous source and supply of power to the system40 ,natural forces are generic volitions of ,god4 ,but human wills1 with their power of alternative1 are the product of ,god's self-limitation1 even more than nature is1 for human wills do not always obey the divine will1--they may even oppose it4 ,nothing finite is only finite4 ,in it is the ,infinite1 not only as immanent1 but also as transcendent1 and in the case of sin1 as opposing the sinner and as punishing him4 ,this continuous willing of ,god has its analogy in our own subconscious willing4 ,j4 ,m4 ,whiton1 in ,am4 ,jour4 ,theol41 ,apl4 #aija3cbj--8,our own will1 when we walk1 does not put forth a separate volition for every step1 but depends on the automatic action of the lower nerve-centres1 which it both sets in motion and keeps to their work4 ,so the divine ,will does not work in innumerable separate acts of volition40 ,a4 ,r4 ,wallace3 8,the whole universe is not merely dependent on1 but actually is1 the will of higher intelligences or of one supreme intelligence4444 ,man's free will is only a larger artery for the controlling current of the universal ,will1 whose time-long evolutionary flow constitutes the self-revelation of the ,infinite ,one40 ,this latter statement of ,wallace merges the finite will far too completely in the will of ,god4 ,it is true of nature and of all holy beings1 but it is untrue of the wicked4 ,these are indeed upheld by ,god in their being1 but opposed by ,god in their conduct4 ,preservation leaves room for human freedom1 responsibility1 sin1 and guilt4 ,all natural forces and all personal beings therefore give testimony to the will of ,god which originated them and which continually sustains them4 ,the physical universe1 indeed1 is in no sense independent of ,god1 for its forces are only the constant willing of ,god1 and its laws are only the habits of ,god4 ,only in the free will of intelligent beings has ,god disjoined from himself any portion of force and made it capable of contradicting his holy will4 ,but even in free agents ,god does not cease to uphold4 ,the being that sins can maintain its existence only through the preserving agency of ,god4 ,the doctrine of preservation therefore holds a middle ground between two extremes4 ,it holds that finite personal beings have a real existence and a relative independence4 ,on the other hand it holds that these persons retain their being and their powers only as they are upheld by ,god4 ,god is the soul1 but not the sum1 of things4 ,christianity holds to ,god's transcendence as well as to ,god's immanence4 ,immanence alone is ,god imprisoned1 as transcendence alone is ,god banished4 ,gore1 ,incarnation1 #acf sq4--8,christian theology is the harmony of pantheism and deism40 ,it maintains transcendence1 and so has all the good of pantheism without its limitations4 ,it maintains immanence1 and so has all the good of deism without its inability to show how ,god could be blessed without creation4 ,diman1 ,theistic ,argument1 #cfg--8,the dynamical theory of nature as a plastic organism1 pervaded by a system of forces uniting at last in one supreme ,force1 is altogether more in harmony with the spirit and teaching of the ,gospel than the mechanical conceptions which prevailed a century ago1 which insisted on viewing nature as an intricate machine1 fashioned by a great ,artificer who stood wholly apart from it40 ,on the persistency of force1 super cuncta1 subter cuncta1 see ,bib4 ,sac41 ,jan4 #ahha3a-bd2 ,cocker1 ,theistic ,conception of the ,world1 #agb-bdc1 esp4 #bcf4 ,the doctrine of preservation therefore holds to a ,god both in nature and beyond nature4 ,according as the one or the other of these elements is exclusively regarded1 we have the error of ,deism1 or the error of ,continuous ,creation--theories which we now proceed to consider4 ,,iii4 ,theories which virtually deny the doctrine of ,preservation4 #a4 ,deism4 ,this view represents the universe as a self-sustained mechanism1 from which ,god withdrew as soon as he had created it1 and which he left to a process of self-development4 ,it was held in the seventeenth and eighteenth centuries by the ,english ,herbert1 ,collins1 ,tindal1 and ,bolingbroke4 ,lord ,herbert of ,cherbury was one of the first who formed deism into a system4 ,his book ,de ,veritate was published in #afbd4 ,he argues against the probability of ,god's revealing his will to only a portion of the earth4 ,this he calls 8particular religion40 ,yet he sought1 and according to his own account he received1 a revelation from heaven to encourage the publication of his work in disproof of revelation4 ,he 8asked for a sign10 and was answered by a 8loud though gentle noise from the heavens40 ,he had the vanity to think his book of such importance to the cause of truth as to extort a declaration of the divine will1 when the interests of half mankind could not secure any revelation at all2 what ,god would not do for a nation1 he would do for an individual4 ,see ,leslie and ,leland1 ,method with the ,deists4 ,deism is the exaggeration of the truth of ,god's transcendence4 ,see ,christlieb1 ,modern ,doubt and ,christian ,belief1 #aij-bji4 ,melanchthon illustrates by the shipbuilder3 8,ut faber discedit a navi exstructa et relinquit eam nautis40 ,god is the maker1 not the keeper1 of the watch4 ,in ,sartor ,resartus1 ,carlyle makes ,teufelsdrckh speak of 8,an absentee ,god1 sitting idle ever since the first ,sabbath at the outside of the universe1 and seeing it go40 ,blunt1 ,dict4 ,doct4 and ,hist4 ,theology1 art43 ,deism4 8,deism emphasized the inviolability of natural law1 and held to a mechanical view of the world0 7,ten ,broeke74 ,its ,god is a sort of ,hindu ,brahma1 8as idle as a painted ship upon a painted ocean0--mere being1 without content or movement4 ,bruce1 ,apologetics1 #aae-aca--8;,god made the world so good at the first that the best he can do is to let it alone4 ,prayer is inadmissible4 ,deism implies a ,pelagian view of human nature4 ,death redeems us by separating us from the body4 ,there is natural immortality1 but no resurrection4 ,lord ,herbert of ,cherbury1 the brother of the poet ,george ,herbert of ,bemerton1 represents the rise of ,deism2 ,lord ,bolingbroke its decline4 ,blount assailed the divine ,person of the founder of the faith2 ,collins its foundation in prophecy2 ,woolston its miraculous attestation2 ,toland its canonical literature4 ,tindal took more general ground1 and sought to show that a special revelation was unnecessary1 impossible1 unverifiable1 the religion of nature being sufficient and superior to all religions of positive institution40 ,we object to this view that3 7a7 ,it rests upon a false analogy4--,man is able to construct a self-moving watch only because he employs prexisting forces1 such as gravity1 elasticity1 cohesion4 ,but in a theory which likens the universe to a machine1 these forces are the very things to be accounted for4 ,deism regards the universe as a 8perpetual motion40 ,modern views of the dissipation of energy have served to discredit it4 ,will is the only explanation of the forces in nature4 ,but according to deism1 ,god builds a house1 shuts himself out1 locks the door1 and then ties his own hands in order to make sure of never using the key4 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #aad-ach--8;,a made mind1 a spiritual nature created by an external omnipotence1 is an impossible and self-contradictory notion4444 ,the human contriver or artist deals with materials prepared to his hand4 ,deism reduces ,god to a finite anthropomorphic personality1 as pantheism annuls the finite world or absorbs it in the ,infinite40 ,hence ,spinoza1 the pantheist1 was the great antagonist of #afth century deism4 ,see ,woods1 ,works1 #b3dj4 7b7 ,it is a system of anthropomorphism1 while it professes to exclude anthropomorphism4--,because the upholding of all things would involve a multiplicity of minute cares if man were the agent1 it conceives of the upholding of the universe as involving such burdens in the case of ,god4 ,thus it saves the dignity of ,god by virtually denying his omnipresence1 omniscience1 and omnipotence4 ,the infinity of ,god turns into sources of delight all that would seem care to man4 ,to ,god's inexhaustible fulness of life there are no burdens involved in the upholding of the universe he has created4 ,since ,god1 moreover1 is a perpetual observer1 we may alter the poet's verse and say3 8,there's not a flower that's born to blush unseen ,and waste its sweetness on the desert air40 ,god does not expose his children as soon as they are born4 ,they are not only his offspring2 they also live1 move and have their being in him1 and are partakers of his divine nature4 ,gordon1 ,christ of ,to-day1 #bjj--8,the worst person in all history is something to ,god1 if he be nothing to the world40 ,see ,chalmers1 ,astronomical ,discourses1 in ,works1 #g3fh4 ,kurtz1 ,the ,bible and ,astronomy1 in ,introd4 to ,history of ,old ,covenant1 lxxxii-xcviii4 7c7 ,it cannot be maintained without denying all providential interference1 in the history of creation and the subsequent history of the world4--,but the introduction of life1 the creation of man1 incarnation1 regeneration1 the communion of intelligent creatures with a present ,god1 and interpositions of ,god in secular history1 are matters of fact4 ,deism therefore continually tends to atheism4 ,upton1 ,hibbert ,lectures1 #bhg--8,the defect of deism is that1 on the human side1 it treats all men as isolated individuals1 forgetful of the immanent divine nature which interrelates them and in a measure unifies them2 and that1 on the divine side1 it separates men from ,god and makes the relation between them a purely external one40 ,ruskin3 8,the divine mind is as visible in its full energy of operation on every lowly bank and mouldering stone as in the lifting of the pillars of heaven and settling the foundations of the earth2 and to the rightly perceiving mind there is the same majesty1 the same power1 the same unity1 and the same perfection manifested in the casting of the clay as in the scattering of the cloud1 in the mouldering of dust as in the kindling of the day-star40 ,see ,pearson1 ,infidelity1 #hg2 ,hanne1 ,idee der absoluten ,persnlichkeit1 #gf4 #b4 ,continuous ,creation4 ,this view regards the universe as from moment to moment the result of a new creation4 ,it was held by the ,new ,england theologians ,edwards1 ,hopkins1 and ,emmons1 and more recently in ,germany by ,rothe4 ,edwards1 ,works1 #b3dhf-dij1 quotes and defends ,dr4 ,taylor's utterance3 8,god is the original of all being1 and the only cause of all natural effects40 ,edwards himself says3 8,god's upholding created substance1 or causing its existence in each successive moment1 is altogether equivalent to an immediate production out of nothing at each moment40 ,he argues that the past existence of a thing cannot be the cause of its present existence1 because a thing cannot act at a time and place where it is not4 8,this is equivalent to saying that ,god cannot produce an effect which shall last for one moment beyond the direct exercise of his creative power4 ,what man can do1 ,god1 it seems1 cannot0 7,a4 ,s4 ,carman74 ,hopkins1 ,works1 #a3afd-afg--,preservation 8is really continued creation40 ,emmons1 ,works1 #d3cfc-chi1 esp4 #cha--8,since all men are dependent agents1 all their motions1 exercises1 or actions must originate in a divine efficiency40 #b3fhc--8,there is but one true and satisfactory answer to the question which has been agitated for centuries3 #8,whence came evil8' and that is3 ,it came from the first great ,cause of all things4444 ,it is as consistent with the moral rectitude of the ,deity to produce sinful as holy exercises in the minds of men4 ,he puts forth a positive influence to make moral agents act1 in every instance of their conduct1 as he pleases40 ,god therefore creates all the volitions of the soul1 as he effects by his almighty power all the changes of the material world4 ,rothe also held this view4 ,to his mind external expression is necessary to ,god4 ,his maxim was3 8,kein ,gott ohne ,welt0--8,there can be no ,god without an accompanying world40 ,see ,rothe1 ,dogmatik1 #a3abf-afj1 esp4 #aej1 and ,theol4 ,ethik1 #a3ahf-aij2 also in ,bib4 ,sac41 ,jan4 #ahge3add4 ,see also ,lotze1 ,philos4 of ,religion1 #ha-id4 ,the element of truth in ,continuous ,creation is its assumption that all force is will4 ,its error is in maintaining that all force is divine will1 and divine will in direct exercise4 ,but the human will is a force as well as the divine will1 and the forces of nature are secondary and automatic1 not primary and immediate1 workings of ,god4 ,these remarks may enable us to estimate the grain of truth in the following utterances which need important qualification and limitation4 ,bowne1 ,philosophy of ,theism1 #bjb1 likens the universe to the musical note1 which exists only on condition of being incessantly reproduced4 ,herbert ,spencer says that 8ideas are like the successive chords and cadences brought out from a piano1 which successively die away as others are produced40 ,maudsley1 ,physiology of ,mind1 quotes this passage1 but asks quite pertinently3 8,what about the performer1 in the case of the piano and in the case of the brain1 respectively8 ,where in the brain is the equivalent of the harmonic conceptions in the performer's mind80 ,professor ,fitzgerald3 8,all nature is living thought--the language of ,one in whom we live and move and have our being40 ,dr4 ,oliver ,lodge1 to the ,british ,association in #ahia3 8,the barrier between matter and mind may melt away1 as so many others have done40 ,to this we object1 upon the following grounds3 7a7 ,it contradicts the testimony of consciousness that regular and executive activity is not the mere repetition of an initial decision1 but is an exercise of the will entirely different in kind4 ,ladd1 in his ,philosophy of ,mind1 #add1 indicates the error in ,continuous ,creation as follows3 8,the whole world of things is momently quenched and then replaced by a similar world of actually new realities40 ,the words of the poet would then be literally true3 8,every fresh and new creation1 ,a divine improvisation1 ,from the heart of ,god proceeds40 ,ovid1 ,metaph41 #a3af--8;,instabilis tellus1 innabilis unda40 ,seth1 ,hegelianism and ,personality1 #fj1 says that1 to ,fichte1 8the world was thus perpetually created anew in each finite spirit1--revelation to intelligence being the only admissible meaning of that much abused term1 creation40 ,a4 ,l4 ,moore1 ,science and the ,faith1 #ahd1 #ahe--8;,a theory of occasional intervention implies1 as its correlate1 a theory of ordinary absence4444 ,for ,christians the facts of nature are the acts of ,god4 ,religion relates these facts to ,god as their author2 science relates them to one another as parts of a visible order4 ,religion does not tell of this interrelation2 science cannot tell of their relation to ,god40 ,continuous creation is an erroneous theory because it applies to human wills a principle which is true only of irrational nature and which is only partially true of that4 ,i know that ,i am not ,god acting4 ,my will is proof that not all force is divine will4 ,even on the monistic view1 moreover1 we may speak of second causes in nature1 since ,god's regular and habitual action is a second and subsequent thing1 while his act of initiation and organization is the first4 ,neither the universe nor any part of it is to be identified with ,god1 any more than my thoughts and acts are to be identified with me4 ,martineau1 in ,nineteenth ,century1 ,april1 #ahie3eei--8,what is nature1 but the promise of ,god's pledged and habitual causality8 ,and what is spirit1 but the province of his free causality responding to needs and affections of his free children8444 ,god is not a retired architect who may now and then be called in for repairs4 ,nature is not self-active1 and ,god's agency is not intrusive40 ,william ,watson1 ,poems1 #hh--8;,if nature be a phantasm1 as thou say'st1 ,a splendid fiction and prodigious dream1 ,to reach the real and true ,i'll make no haste1 ,more than content with worlds that only seem40 7b7 ,it exaggerates ,god's power only by sacrificing his truth1 love1 and holiness2--for if finite personalities are not what they seem--namely1 objective existences--,god's veracity is impugned2 if the human soul has no real freedom and life1 ,god's love has made no self-communication to creatures2 if ,god's will is the only force in the universe1 ,god's holiness can no longer be asserted1 for the divine will must in that case be regarded as the author of human sin4 ,upon this view personal identity is inexplicable4 ,edwards bases identity upon the arbitrary decree of ,god4 ,god can therefore1 by so decreeing1 make ,adam's posterity one with their first father and responsible for his sin4 ,edwards's theory of continuous creation1 indeed1 was devised as an explanation of the problem of original sin4 ,the divinely appointed union of acts and exercises with ,adam was held sufficient1 without union of substance1 or natural generation from him1 to explain our being born corrupt and guilty4 ,this view would have been impossible1 if ,edwards had not been an idealist1 making far too much of acts and exercises and far too little of substance4 ,it is difficult to explain the origin of ,jonathan ,edwards's idealism4 ,it has sometimes been attributed to the reading of ,berkeley4 ,dr4 ,samuel ,johnson1 afterwards ,president of ,king's ,college in ,new ,york ,city1 a personal friend of ,bishop ,berkeley and an ardent follower of his teaching1 was a tutor in ,yale ,college while ,edwards was a student4 ,but ,edwards was in ,weathersfield while ,johnson remained in ,new ,haven1 and was among those disaffected towards ,johnson as a tutor4 ,yet ,edwards1 ,original ,sin1 #dgi1 seems to allude to the ,berkeleyan philosophy when he says3 8,the course of nature is demonstrated by recent improvements in philosophy to be indeed 444 nothing but the established order and operation of the ,author of nature0 7see ,allen1 ,jonathan ,edwards1 #af1 #cjh1 #cji74 ,president ,mc,cracken1 in ,philos4 ,rev41 ,jan4 #ahib3bf-db1 holds that ,arthur ,collier's ,clavis ,universalis is the source of ,edwards's idealism4 ,it is more probable that his idealism was the result of his own independent thinking1 occasioned perhaps by mere hints from ,locke1 ,newton1 ,cudworth1 and ,norris1 with whose writings he certainly was acquainted4 ,see ,e4 ,c4 ,smyth1 in ,am4 ,jour4 ,theol41 ,oct4 #ahig3ief2 ,prof4 ,gardiner1 in ,philos4 ,rev41 ,nov4 #aijj3egc-eif4 ,how thorough-going this idealism of ,edwards was may be learned from ,noah ,porter's ,discourse on ,bishop ,george ,berkeley1 #ga1 and quotations from ,edwards1 in ,journ4 ,spec4 ,philos41 ,oct4 #ahhc3dja-dbj--8,nothing else has a proper being but spirits1 and bodies are but the shadow of being4444 ,seeing the brain exists only mentally1 ,i therefore acknowledge that ,i speak improperly when ,i say that the soul is in the brain only1 as to its operations4 ,for1 to speak yet more strictly and abstractedly1 'tis nothing but the connection of the soul with these and those modes of its own ideas1 or those mental acts of the ,deity1 seeing the brain exists only in idea4444 ,that which truly is the substance of all bodies is the infinitely exact and precise and perfectly stable idea in ,god's mind1 together with his stable will that the same shall be gradually communicated to us and to other minds according to certain fixed and established methods and laws2 or1 in somewhat different language1 the infinitely exact and precise divine idea1 together with an answerable1 perfectly exact1 precise1 and stable will1 with respect to correspondent communications to created minds and effects on those minds40 ,it is easy to see how1 from this view of ,edwards1 the 8,exercise-system0 of ,hopkins and ,emmons naturally developed itself4 ,on ,edwards's ,idealism1 see ,frazer's ,berkeley 7,blackwood's ,philos4 ,classics71 #aci1 #adj4 ,on personal identity1 see ,bp4 ,butler1 ,works 7,bohn's ed471 #cbg-ccd4 7c7 ,as deism tends to atheism1 so the doctrine of continuous creation tends to pantheism4--,arguing that1 because we get our notion of force from the action of our own wills1 therefore all force must be will1 and divine will1 it is compelled to merge the human will in this all-comprehending will of ,god4 ,mind and matter alike become phenomena of one force1 which has the attributes of both2 and1 with the distinct existence and personality of the human soul1 we lose the distinct existence and personality of ,god1 as well as the freedom and accountability of man4 ,lotze tries to escape from material causes and yet hold to second causes1 by intimating that these second causes may be spirits4 ,but though we can see how there can be a sort of spirit in the brute and in the vegetable1 it is hard to see how what we call insensate matter can have spirit in it4 ,it must be a very peculiar sort of spirit--a deaf and dumb spirit1 if any--and such a one does not help our thinking4 ,on this theory the body of a dog would need to be much more highly endowed than its soul4 ,james ,seth1 in ,philos4 ,rev41 ,jan4 #ahid3gc--8,this principle of unity is a veritable lion's den1--all the footprints are in one direction4 ,either it is a bare unity--the ,one annuls the many2 or it is simply the ,all1--the ununified totality of existence40 ,dorner well remarks that 8,preservation is empowering of the creature and maintenance of its activity1 not new bringing it into being40 ,on the whole subject1 see ,julius ,mller1 ,doctrine of ,sin1 #a3bbj-bbe2 ,philippi1 ,glaubenslehre1 #b3beh-bgb2 ,baird1 ,elohim ,revealed1 #ej2 ,hodge1 ,syst4 ,theol41 #a3egg-eha1 #eie2 ,dabney1 ,theology1 #cch1 #cci4 ,,iv4 ,remarks upon the ,divine ,concurrence4 7a7 ,the divine efficiency interpenetrates that of man without destroying or absorbing it4 ,the influx of ,god's sustaining energy is such that men retain their natural faculties and powers4 ,god does not work all1 but all in all4 ,preservation1 then1 is midway between the two errors of denying the first cause 7deism or atheism7 and denying the second causes 7continuous creation or pantheism74 #a ,cor4 #ab3f--8there are diversities of workings1 but the same ,god1 who worketh all things in all02 cf4 ,eph4 #a3bc--the church1 8which is his body1 the fulness of him that filleth all in all40 ,god's action is no actio in distans1 or action where he is not4 ,it is rather action in and through free agents1 in the case of intelligent and moral beings1 while it is his own continuous willing in the case of nature4 ,men are second causes in a sense in which nature is not4 ,god works through these human second causes1 but he does not supersede them4 ,we cannot see the line between the two--the action of the first cause and the action of second causes2 yet both are real1 and each is distinct from the other1 though the method of ,god's concurrence is inscrutable4 ,as the pen and the hand together produce the writing1 so ,god's working causes natural powers to work with him4 ,the natural growth indicated by the words 8wherein is the seed thereof0 7,gen4 #a3aa7 has its counterpart in the spiritual growth described in the words 8his seed abideth in him0 7#a ,john #c3i74 ,paul considers himself a reproductive agency in the hands of ,god3 he begets children in the gospel 7#a ,cor4 #d3ae72 yet the ,new ,testament speaks of this begetting as the work of ,god 7#a ,pet4 #a3c74 ,we are bidden to work out our own salvation with fear and trembling1 upon the very ground that it is ,god who works in us both to will and to work 7,phil4 #b3ab1 #ac74 7b7 ,though ,god preserves mind and body in their working1 we are ever to remember that ,god concurs with the evil acts of his creatures only as they are natural acts1 and not as they are evil4 ,in holy action ,god gives the natural powers1 and by his word and ,spirit influences the soul to use these powers aright4 ,but in evil action ,god gives only the natural powers2 the evil direction of these powers is caused only by man4 ,jer4 #dd3d--8,oh1 do not this abominable thing that ,i hate02 ,hab4 #a3ac--8,thou that art of purer eyes than to behold evil1 and that canst not look on perverseness1 wherefore lookest thou upon them that deal treacherously1 and holdest thy peace when the wicked swalloweth up the man that is more righteous than he80 ,james #a3ac1 #ad--8,let no man say when he is tempted1 ,i am tempted of ,god2 for ,god cannot be tempted with evil1 and he himself tempteth no man3 but each man is tempted1 when he is drawn away by his own lust1 and enticed40 ,aaron excused himself for making an ,egyptian idol by saying that the fire did it2 he asked the people for gold2 8so they gave it me2 and ,i cast it into the fire1 and there came out this calf0 7,ex4 #cb3bd74 ,aaron leaves out one important point--his own personal agency in it all4 ,in like manner we lay the blame of our sins upon nature and upon ,god4 ,pym said of ,strafford that ,god had given him great talents1 of which the devil had given the application4 ,but it is more true to say of the wicked man that he himself gives the application of his ,god-given powers4 ,we are electric cars for which ,god furnishes the motive-power1 but to which we the conductors give the direction4 ,we are organs2 the wind or breath of the organ is ,god's2 but the fingering of the keys is ours4 ,since the maker of the organ is also present at every moment as its preserver1 the shameful abuse of his instrument and the dreadful music that is played are a continual grief and suffering to his soul4 ,since it is ,christ who upholds all things by the word of his power1 preservation involves the suffering of ,christ1 and this suffering is his atonement1 of which the culmination and demonstration are seen in the cross of ,calvary 7,heb4 #a3c74 ,on the importance of the idea of preservation in ,christian doctrine1 see ,calvin1 ,institutes1 #a3ahb 7chapter #af74 ,section ,,iii4--,providence4 ,i4 ,definition of ,providence4 ,providence is that continuous agency of ,god by which he makes all the events of the physical and moral universe fulfill the original design with which he created it4 ,as ,creation explains the existence of the universe1 and as ,preservation explains its continuance1 so ,providence explains its evolution and progress4 ,in explanation notice3 7a7 ,providence is not to be taken merely in its etymological sense of foreseeing4 ,it is forseeing also1 or a positive agency in connection with all the events of history4 7b7 ,providence is to be distinguished from preservation4 ,while preservation is a maintenance of the existence and powers of created things1 providence is an actual care and control of them4 7c7 ,since the original plan of ,god is all-comprehending1 the providence which executes the plan is all-comprehending also1 embracing within its scope things small and great1 and exercising care over individuals as well as over classes4 7d7 ,in respect to the good acts of men1 providence embraces all those natural influences of birth and surroundings which prepare men for the operation of ,god's word and ,spirit1 and which constitute motives to obedience4 7e7 ,in respect to the evil acts of men1 providence is never the efficient cause of sin1 but is by turns preventive1 permissive1 directive1 and determinative4 7f7 ,since ,christ is the only revealer of ,god1 and he is the medium of every divine activity1 providence is to be regarded as the work of ,christ2 see #a ,cor4 #h3f--8one ,lord1 ,jesus ,christ1 through whom are all things02 cf4 ,john #e3ag--8,my ,father worketh even until now1 and ,i work40 ,the ,germans have the word ,frsehung1 forseeing1 looking out for1 as well as the word ,vorsehung1 foreseeing1 seeing beforehand4 ,our word 8providence0 embraces the meanings of both these words4 ,on the general subject of providence1 see ,philippi1 ,glaubenslehre1 #b3bgb-bhd2 ,calvin1 ,institutes1 #a3ahb-bai2 ,dick1 ,theology1 #a3daf-ddf2 ,hodge1 ,syst4 ,theol41 #a3eha-faf2 ,bib4 ,sac41 #ab3agi2 #ba3ehd2 #bf3cae2 #cj3eic2 ,n4 ,w4 ,taylor1 ,moral ,government1 #b3bid-cbf4 ,providence is ,god's attention concentrated everywhere4 ,his care is microscopic as well as telescopic4 ,robert ,browning1 ,pippa ,passes1 ad finem3 8,all service is the same with ,god--,with ,god1 whose puppets1 best and worst1 ,are we3 there is no last nor first40 ,canon ,farrar3 8,in one chapter of the ,koran is the story how ,gabriel1 as he waited by the gates of gold1 was sent by ,god to earth to do two things4 ,one was to prevent king ,solomon from the sin of forgetting the hour of prayer in exultation over his royal steeds2 the other to help a little yellow ant on the slope of ,ararat1 which had grown weary in getting food for its nest1 and which would otherwise perish in the rain4 ,to ,gabriel the one behest seemed just as kingly as the other1 since ,god had ordered it4 #8,silently he left ,the ,presence1 and prevented the king's sin1 ,and holp the little ant at entering in4' #8,nothing is too high or low1 ,too mean or mighty1 if ,god wills it so4' 0 ,yet a preacher began his sermon on ,mat4 #aj3cj--8,the very hairs of your head are are all numbered0--by saying3 8,why1 some of you1 my hearers1 do not believe that even your heads are all numbered60 ,a modern prophet of unbelief in ,god's providence is ,william ,watson4 ,in his poem entitled ,the ,unknown ,god1 we read3 8,when overarched by gorgeous night1 ,i wave my trivial self away2 ,when all ,i was to all men's sight ,shares the erasure of the day3 ,then do ,i cast my cumbering load1 ,then do ,i gain a sense of ,god40 ,then he likens the ,god of the ,old ,testament to ,odin and ,zeus1 and continues3 8,o streaming worlds1 ,o crowded sky1 ,o life1 and mine own soul's abyss1 ,myself am scarce so small that ,i ,should bow to ,deity like this6 ,this my ,begetter8 ,this was what ,man in his violent youth begot4 ,the ,god ,i know of ,i shall ne'er ,know1 though he dwells exceeding nigh4 ,raise thou the stone and find me there4 ,cleave thou the wood and there am ,i4 ,yea1 in my flesh his ,spirit doth flow1 ,too near1 too far1 for me to know4 ,whate'er my deeds1 ,i am not sure ,that ,i can pleasure him or vex3 ,i1 that must use a speech so poor ,it narrows the ,supreme with sex4 ,notes he the good or ill in man8 ,to hope he cares is all ,i can4 ,i hope with fear4 ,for did ,i trust ,this vision granted me at birth1 ,the sire of heaven would seem less just ,than many a faulty son of earth4 ,and so he seems indeed6 ,but then1 ,i trust it not1 this bounded ken4 ,and dreaming much1 ,i never dare ,to dream that in my prisoned soul ,the flutter of a trembling prayer ,can move the ,mind that is the ,whole4 ,though kneeling nations watch and yearn1 ,does the primeval ,purpose turn8 ,best by remembering ,god1 say some4 ,we keep our high imperial lot4 ,fortune1 ,i fear1 hath oftenest come ,when we forgot--when we forgot6 ,a lovelier faith their happier crown1 ,but history laughs and weeps it down3 ,know they not well how seven times seven1 ,wronging our mighty arms with rust1 ,we dared not do the work of heaven1 ,lest heaven should hurl us in the dust8 ,the work of heaven6 ',tis waiting still ,the sanction of the heavenly will4 ,unmeet to be profaned by praise ,is he whose coils the world enfold2 ,the ,god on whom ,i ever gaze1 ,the ,god ,i never once behold3 ,above the cloud1 above the clod1 ,the unknown ,god1 the unknown ,god40 ,in pleasing contrast to ,william ,watson's ,unknown ,god1 is the ,god of ,rudyard ,kipling's ,recessional3 8,god of our fathers1 known of old--,lord of our far-flung battle-line--,beneath whose awful hand we hold ,dominion over palm and pine--,lord ,god of hosts1 be with us yet1 ,lest we forget--lest we forget6 ,the tumult and the shouting dies--,the captains and the kings depart--,still stands thine ancient ,sacrifice1 ,an humble and a contrite heart4 ,lord ,god of hosts1 be with us yet4 ,lest we forget--lest we forget6 ,far-called our navies melt away--,on dune and headland sinks the fire--,so1 all our pomp of yesterday ,is one with ,nineveh and ,tyre6 ,judge of the nations1 spare us yet1 ,lest we forget--lest we forget6 ,if1 drunk with sight of power1 we loose ,wild tongues that have not thee in awe--,such boasting as the ,gentiles use1 ,or lesser breeds without the ,law--,lord ,god of hosts1 be with us yet1 ,lest we forget--lest we forget6 ,for heathen heart that puts her trust ,in reeking tube and iron shard--,all valiant dust that builds on dust1 ,and guarding calls not thee to guard--,for frantic boast and foolish word1 ,thy mercy on thy people1 ,lord60 ,these problems of ,god's providential dealings are intelligible only when we consider that ,christ is the revealer of ,god1 and that his suffering for sin opens to us the heart of ,god4 ,all history is the progressive manifestation of ,christ's holiness and love1 and in the cross we have the key that unlocks the secret of the universe4 ,with the cross in view1 we can believe that ,love rules over all1 and that 8all things work together for good to them that love ,god40 7,rom4 #h3bh74 ,,ii4 ,proof of the ,doctrine of ,providence4 #a4 ,scriptural ,proof4 ,the ,scripture witnesses to ,a4 ,a general providential government and control 7a7 over the universe at large2 7b7 over the physical world2 7c7 over the brute creation2 7d7 over the affairs of nations2 7e7 over man's birth and lot in life2 7f7 over the outward successes and failures of men's lives2 7g7 over things seemingly accidental or insignificant2 7h7 in the protection of the righteous2 7i7 in the supply of the wants of ,god's people2 7j7 in the arrangement of answers to prayer2 7k7 in the exposure and punishment of the wicked4 7a7 ,ps4 #ajc3ai--8;his kingdom ruleth over all02 ,dan4 #d3ce--8;doeth according to his will in the army of heaven1 and among the inhabitants of the earth02 ,eph4 #a3aa--8worketh all things after the counsel of his will40 7b7 ,job #cg3e1 #aj--8;,god thundereth 444 ,by the breath of ,god ice is given02 ,ps4 #ajd3ad--8;causeth the grass to grow for the cattle02 #ace3f1 #g--8,whatsoever ,jehovah pleased1 that hath he done1 ,in heaven and in earth1 in the seas and in all deeps 444 vapors 444 lightnings 444 wind02 ,mat4 #e3de--8maketh his sun to rise 444 sendeth rain02 ,ps4 #ajd3af--8,the trees of ,jehovah are filled0--are planted and tended by ,god as carefully as those which come under human cultivation2 cf4 ,mat4 #f3cj--8;if ,god so clothe the grass of the field40 7c7 ,ps4 #ajd3ba1 #bh--8young lions roar 444 seek their food from ,god 444 that thou givest them they gather02 ,mat4 #f3bf--8;birds of the heaven 444 your heavenly ,father feedeth them02 #aj3bi--8two sparrows 444 not one of them shall fall on the ground without your ,father40 7d7 ,job #ab3bc--8;,he increaseth the nations1 and he destroyeth them3 ,he enlargeth the nations1 and he leadeth them captive02 ,ps4 #bb3bh--8the kingdom is ,jehovah's2 ,and he is the ruler over the nations02 #ff3g--8;,he ruleth by his might for ever2 ,his eyes observe the nations02 ,acts #ag3bf--8made of one every nation of men to dwell on all the face of the earth1 having determined their appointed seasons1 and the bounds of their habitation0 7instance ,palestine1 ,greece1 ,england74 7e7 #a ,sam4 #af3a--8;fill thy horn with oil1 and go3 ,i will send thee to ,jesse the ,bethlehemite2 for ,i have provided me a king among his sons02 ,ps4 #aci3af--8,thine eyes did see mine unformed substance1 ,and in thy book were all my members written02 ,is4 #de3e--8;,i will gird thee1 though thou hast not known me02 ,jer4 #a3e--8;,before ,i formed thee in the belly ,i knew thee 444 sanctified thee 444 appointed thee02 ,gal4 #a3ae1 #af--8;,god1 who separated me1 even from my mother's womb1 and called me through his grace1 to reveal his ,son in me1 that ,i might preach him among the ,gentiles40 7f7 ,ps4 #ge3f1 #g--8neither from the east1 nor from the west1 ,nor yet from the south cometh lifting up4 ,but ,god is the judge1 ,he putteth down one1 and lifteth up another02 ,luke #a3eb--8;,he hath put down princes from their thrones1 ,and hath exalted them of low degree40 7g7 ,prov4 #af3cc--8,the lot is cast into the lap2 ,but the whole disposing thereof is of ,jehovah02 ,mat4 #aj3cj--8the very hairs of your head are all numbered40 7h7 ,ps4 #d3h--8;,in peace will ,i both lay me down and sleep2 ,for thou1 ,jehovah1 alone makest me dwell in safety02 #e3ab--8thou wilt compass him with favor as with a shield02 #fc3h--8,thy right hand upholdeth me02 #aba3c--8;,he that keepeth thee will not slumber02 ,rom4 #h3bh--8to them that love ,god all things work together for good40 7i7 ,gen4 #bb3h1 #ad--8;,god will provide himself the lamb 444 ,jehovah-jireh0 7marg43 that is1 8,jehovah will see10 or 8provide072 ,deut4 #h3c--8man doth not live by bread only1 but by every thing that proceedeth out of the mouth of ,jehovah doth man live02 ,phil4 #d3ai--8my ,god shall supply every need of yours40 7j7 ,ps4 #fh3aj--8,thou1 ,o ,god1 didst prepare of thy goodness for the poor02 ,is4 #fd3d--8neither hath the eye seen a ,god besides thee1 who worketh for him that waiteth for him02 ,mat4 #f3h--8your ,father knoweth what things ye have need of1 before ye ask him02 #cb1 #cc--8;all these things shall be added unto you40 7k7 ,ps4 #g3ab1 #ac--8;,if a man turn not1 he will whet his sword2 ,he hath bent his bow and made it ready2 ,he hath also prepared for him the instruments of death2 ,he maketh his arrows fiery shafts02 #aa3f--8,upon the wicked he will rain snares2 ,fire and brimstone and burning wind shall be the portion of their cup40 ,the statements of ,scripture with regard to ,god's providence are strikingly confirmed by recent studies in physiography4 ,in the early stages of human development man was almost wholly subject to nature1 and environment was a determining factor in his progress4 ,this is the element of truth in ,buckle's view4 ,but ,buckle ignored the fact that1 as civilization advanced1 ideas1 at least at times1 played a greater part than environment4 ,thermopyl cannot be explained by climate4 ,in the later stages of human development1 nature is largely subject to man1 and environment counts for comparatively little4 8,there shall be no ,alps60 says ,napoleon4 ,charles ,kingsley3 8,the spirit of ancient tragedy was man conquered by circumstance2 the spirit of modern tragedy is man conquering circumstance40 ,yet many national characteristics can be attributed to physical surroundings1 and so far as this is the case they are due to the ordering of ,god's providence4 ,man's need of fresh water leads him to rivers1--hence the original location of ,london4 ,commerce requires seaports1--hence ,new ,york4 ,the need of defense leads man to bluffs and hills1--hence ,jerusalem1 ,athens1 ,rome1 ,edinburgh4 ,these places of defense became also places of worship and of appeal to ,god4 ,goldwin ,smith1 in his ,lectures and ,essays1 maintains that national characteristics are not congenital1 but are the result of environment4 ,the greatness of ,rome and the greatness of ,england have been due to position4 ,the ,romans owed their successes to being at first less warlike than their neighbors4 ,they were traders in the centre of the ,italian seacoast1 and had to depend on discipline to make headway against marauders on the surrounding hills4 ,only when drawn into foreign conquest did the ascendency of the military spirit become complete1 and then the military spirit brought despotism as its natural penalty4 ,brought into contact with varied races1 ,rome was led to the founding of colonies4 ,she adopted and assimilated the nations which she conquered1 and in governing them learned organization and law4 ,parcere subjectis was her rule1 as well as debellare superbos4 ,in a similiar manner ,goldwin ,smith maintains that the greatness of ,england is due to position4 ,britain being an island1 only a bold and enterprising race could settle it4 ,maritime migration strengthened freedom4 ,insular position gave freedom from invasion4 ,isolation however gave rise to arrogance and self-assertion4 ,the island became a natural centre of commerce4 ,there is a steadiness of political progress which would have been impossible upon the continent4 ,yet consolidation was tardy1 owing to the fact that ,great ,britain consists of several islands4 ,scotland was always liberal1 and ,ireland foredoomed to subjection4 ,isaac ,taylor1 ,spirit of ,hebrew ,poetry1 has a valuable chapter on ,palestine as the providential theatre of divine revelation4 ,a little land1 yet a sample-land of all lands1 and a thoroughfare between the greatest lands of antiquity1 it was fitted by ,god to receive and to communicate his truth4 ,george ,adam ,smith's ,historical ,geography of the ,holy ,land is a repertory of information on this subject4 ,stanley1 ,life and ,letters1 #a3bfi-bga1 treats of ,greek landscape and history4 ,shaler1 ,interpretation of ,nature1 sees such difference between ,greek curiosity and search for causes on the one hand1 and ,roman indifference to scientific explanation of facts on the other1 that he cannot think of the ,greeks and the ,romans as cognate peoples4 ,he believes that ,italy was first peopled by ,etrurians1 a ,semitic race from ,africa1 and that from them the ,romans descended4 ,the ,romans had as little of the spirit of the naturalist as had the ,hebrews4 ,the ,jews and the ,romans originated and propagated ,christianity1 but they had no interest in science4 ,on ,god's pre-arrangement of the physical conditions of national life1 striking suggestions may be found in ,shaler1 ,nature and ,man in ,america4 ,instance the settlement of ,massachusetts ,bay between #afbi and #afci1 the only decade in which such men as ,john ,winthrop could be found and the only one in which they actually emigrated from ,england4 ,after #afci there was too much to do at home1 and with ,charles ,,ii the spirit which animated the ,pilgrims no longer existed in ,england4 ,the colonists builded better than they knew1 for though they sought a place to worship ,god themselves1 they had no idea of giving this same religious liberty to others4 ,r4 ,e4 ,thompson1 ,the ,hand of ,god in ,american ,history1 holds that the ,american ,republic would long since have broken in pieces by its own weight and bulk1 if the invention of steam-boat in #ahjg1 railroad locomotive in #ahbi1 telegraph in #ahcg1 and telephone in #ahgg1 had not bound the remote parts of the country together4 ,a woman invented the reaper by combining the action of a row of scissors in cutting4 ,this was as early as #ahce4 ,only in #ahee the competition on the ,emperor's farm at ,compigne gave supremacy to the reaper4 ,without it farming would have been impossible during our civil war1 when our men were in the field and women and boys had to gather in the crops4 ,b4 ,a government and control extending to the free actions of men--7a7 to men's free acts in general2 7b7 to the sinful acts of men also4 7a7 ,ex4 #ab3cf--8;,jehovah gave the people favor in the sight of the ,egyptians1 so that they let them have what they asked4 ,and they despoiled the ,egyptians02 #a ,sam4 #bd3ah--8;,jehovah had delivered me up into thy hand0 7,saul to ,david72 ,ps4 #cc3ad1 #ae--8;,he looketh forth ,upon all the inhabitants of the earth1 ,he that fashioneth the hearts of them all0 7i4 e41 equally1 one as well as another72 ,prov4 #af3a--8,the plans of the heart belong to man2 ,but the answer of the tongue is from ,jehovah02 #ai3ba--8,there are many devices in a man's heart2 ,but the counsel of ,jehovah1 that shall stand02 #bj3bd--8;,a man's goings are of ,jehovah2 ,how then can man understand his way80 #ba3a--8,the king's heart is in the hand of ,jehovah as the watercourses3 ,he turneth it whithersoever he will0 7i4 e41 as easily as the rivulets of the eastern fields are turned by the slightest motion of the hand or the foot of the husbandman72 ,jer4 #aj3bc--8,o ,jehovah1 ,i know that the way of man is not in himself2 it is not in man that walketh to direct his steps02 ,phil4 #b3ac--8;it is ,god who worketh in you both to will and to work1 for his good pleasure02 ,eph4 #b3aj--8we are his workmanship1 created in ,christ ,jesus for good works1 which ,god afore prepared that we should walk in them02 ,james #d3ac-ae--8;,if the ,lord will1 we shall both live1 and do this or that40 7b7 #b ,sam4 #af3aj--8;because ,jehovah hath said unto him ,shimei3 ,curse ,david02 #bd3a--8the anger of ,jehovah was kindled against ,israel1 and he moved ,david against them1 saying1 ,go1 number ,israel and ,judah02 ,rom4 #aa3cb--8;,god hath shut up all unto disobedience1 that he might have mercy upon all02 #b ,thess4 #b3aa1 #ab--8;,god sendeth them a working of error1 that they should believe a lie3 that they all might be judged who believed not the truth1 but had pleasure in unrighteousness40 ,henry ,ward ,beecher3 8,there seems to be no order in the movements of the bees of a hive1 but the honey-comb shows that there was a plan in them all40 ,john ,hunter compared his own brain to a hive in which there was a great deal of buzzing and apparent disorder1 while yet a real order underlay it all4 8,as bees gather their stores of sweets against a time of need1 but are colonized by man's superior intelligence for his own purposes1 so men plan and work yet are overruled by infinite ,wisdom for his own glory40 ,dr4 ,deems3 8,the world is wide ,in ,time and ,tide1 ,and ,god is guide3 ,then do not hurry4 ,that man is blest ,who does his best ,and leaves the rest3 ,then do not worry40 ,see ,bruce1 ,providential ,order1 #ahc sq42 ,providence in the ,individual ,life1 #bca sq4 ,god's providence with respect to men's evil acts is described in ,scripture as of four sorts3 7a7 ,preventive1--,god by his providence prevents sin which would otherwise be committed4 ,that he thus prevents sin is to be regarded as matter1 not of obligation1 but of grace4 ,gen4 #bj3f--,of ,abimelech3 8,i also withheld thee from sinning against me02 #ca3bd--8;,and ,god came to ,laban the ,syrian in a dream of the night1 and said unto him1 ,take heed to thyself that thou speak not to ,jacob either good or bad02 ,psalm #ai3ac--8,keep back thy servant also from presumptuous sins2 ,let them not have dominion over me02 ,hosea #b3f--8;,behold1 ,i will hedge up thy way with thorns1 and ,i will build a wall against her1 that she shall not find her paths0--here the 8thorns0 and the 8wall0 may represent the restraints and sufferings by which ,god mercifully checks the fatal pursuit of sin 7see ,annotated ,par4 ,bible in loco74 ,parents1 government1 church1 traditions1 customs1 laws1 age1 disease1 death1 are all of them preventive influences4 ,man sometimes finds himself on the brink of a precipice of sin1 and strong temptation hurries him on to make the fatal leap4 ,suddenly every nerve relaxes1 all desire for the evil thing is gone1 and he recoils from the fearful brink over which he was just now going to plunge4 ,god has interfered by the voice of conscience and the ,spirit4 ,this too is a part of his preventive providence4 ,men at sixty years of age are eight times less likely to commit crime than at the age of twenty-five4 ,passion has subsided2 fear of punishment has increased4 ,the manager of a great department store1 when asked what could prevent its absorbing all the trade of the city1 replied3 8,death60 ,death certainly limits aggregations of property1 and so constitutes a means of ,god's preventive providence4 ,in the life of ,john ,g4 ,paton1 the rain sent by ,god prevented the natives from murdering him and taking his goods4 7b7 ,permissive1--,god permits men to cherish and to manifest the evil dispositions of their hearts4 ,god's permissive providence is simply the negative act of withholding impediments from the path of the sinner1 instead of preventing his sin by the exercise of divine power4 ,it implies no ignorance1 passivity1 or indulgence1 but consists with hatred of the sin and determination to punish it4 #b ,chron4 #cb3ca--8;,god left him ,hezekiah1 to try him1 that he might know all that was in his heart02 cf4 ,deut4 #h3b--8that he might humble thee1 to prove thee1 to know what was in thine heart40 ,ps4 #ag3ac1 #ad--8;,deliver my soul from the wicked1 who is thy sword1 from men who are thy hand1 ,o ,jehovah02 ,ps4 #ha3ab1 #ac--8,so ,i let them go after the stubbornness of their heart1 ,that they might walk in their own counsels4 ,oh that my people would hearken unto me60 ,is4 #ec3d1 #aj--8,surely he hath borne our griefs4444 ,yet it pleased ,jehovah to bruise him40 ,hosea #d3ag--8;,ephraim ,ephraim is joined to idols2 let him alone02 ,acts #ad3af--8who in the generations gone by suffered all the nations to walk in their own ways02 ,rom4 #a3bd1 #bh--8;,god gave them up in the lusts of their hearts unto uncleanness444 ,god gave them up unto a reprobate mind1 to do those things which are not fitting02 #c3be--8to show his righteousness1 because of the passing over of the sins done aforetime1 in the forbearance of ,god40 ,to this head of permissive providence is possibly to be referred #a ,sam4 #ah3aj--8;an evil spirit from ,god came mightily upon ,saul40 ,as the ,hebrew writers saw in second causes the operation of the great first ,cause1 and said3 8,the ,god of glory thundereth0 7,ps4 #bi3c71 so1 because even the acts of the wicked entered into ,god's plan1 the ,hebrew writers sometimes represented ,god as doing what he merely permitted finite spirits to do4 ,in #b ,sam4 #bd3a1 ,god moves ,david to number ,israel1 but in #a ,chron4 #ba3a the same thing is referred to ,satan4 ,god's providence in these cases1 however1 may be directive as well as permissive4 ,tennyson1 ,the ,higher ,pantheism3 8,god is law1 say the wise2 ,o ,soul1 and let us rejoice1 ,for if he thunder by law the thunder is yet his voice40 ,fisher1 ,nature and ,method of ,revelation1 #ef--8,the clear separation of ,god's efficiency from ,god's permissive act was reserved to a later day4 ,all emphasis was in the ,old ,testament laid upon the sovereign power of ,god40 ,coleridge1 in his ,confessions of an ,inquiring ,spirit1 letter ,,ii1 speaks of 8the habit1 universal with the ,hebrew doctors1 of referring all excellent or extraordinary things to the great first ,cause1 without mention of the proximate and instrumental causes--a striking illustration of which may be found by comparing the narratives of the same events in the ,psalms and in the historical books4444 ,the distinction between the providential and the miraculous did not enter into their forms of thinking--at any rate1 not into their mode of conveying their thoughts40 ,the woman who had been slandered rebelled when told that ,god had permitted it for her good2 she maintained that ,satan had inspired her accuser2 she needed to learn that ,god had permitted the work of ,satan4 7c7 ,directive1--,god directs the evil acts of men to ends unforeseen and unintended by the agents4 ,when evil is in the heart and will certainly come out1 ,god orders its flow in one direction rather than in another1 so that its course can be best controlled and least harm may result4 ,this is sometimes called overruling providence4 ,gen4 #ej3bj--8;as for you1 ye meant evil against me2 but ,god meant it for good1 to bring to pass1 as it is this day1 to save much people alive02 ,ps4 #gf3aj--8the wrath of man shall praise thee3 ,the residue of wrath shalt thou gird upon thee0--put on as an ornament--clothe thyself with it for thine own glory2 ,is4 #aj3e--8;,ho ,assyrian1 the rod of mine anger1 and the staff in whose hand is mine indignation02 ,john #ac3bg--8,what thou doest1 do quickly0--do in a particular way what is actually being done 7,westcott1 ,bib4 ,com41 in loco72 ,acts #d3bg1 #bh--8;against thy holy ,servant ,jesus1 whom thou didst anoint1 both ,herod and ,pontius ,pilate1 with the ,gentiles and the peoples of ,israel1 were gathered together1 to do whatsoever thy hand and thy counsel fore-ordained to come to pass40 ,to this head of directive providence should probably be referred the passages with regard to ,pharaoh in ,ex4 #d3ba--8;,i will harden his heart1 and he will not let the people go02 #g3ac--8;and ,pharaoh's heart was hardened02 #h3ae--8;he hardened his heart0--i4 e41 ,pharaoh hardened his own heart4 ,here the controlling agency of ,god did not interfere with the liberty of ,pharaoh or oblige him to sin2 but in judgment for his previous cruelty and impiety ,god withdrew the external restraints which had hitherto kept his sin within bounds1 and placed him in circumstances which would have influenced to right action a well-disposed mind1 but which ,god foresaw would lead a disposition like ,pharaoh's to the peculiar course of wickedness which he actually pursued4 ,god hardened ,pharaoh's heart1 then1 first1 by permitting him to harden his own heart1 ,god being the author of his sin only in the sense that he is the author of a free being who is himself the direct author of his sin2 secondly1 by giving to him the means of enlightenment1 ,pharaoh's very opportunities being perverted by him into occasions of more virulent wickedness1 and good resisted being thus made to result in greater evil2 thirdly1 by judicially forsaking ,pharaoh1 when it became manifest that he would not do ,god's will1 and thus making it morally certain1 though not necessary1 that he would do evil2 and fourthly1 by so directing ,pharaoh's surroundings that his sin would manifest itself in one way rather than in another4 ,sin is like the lava of the volcano1 which will certainly come out1 but which ,god directs in its course down the mountain-side so that it will do least harm4 ,the gravitation downward is due to man's evil will2 the direction to this side or to that is due to ,god's providence4 ,see ,rom4 #i3ag1 #ah--8;,for this very purpose did ,i raise thee up1 that ,i might show in thee my power1 and that my name might be published abroad in all the earth4 ,so then he hath mercy on whom he will1 and whom he will he hardeneth40 ,thus the very passions which excite men to rebel against ,god are made completely subservient to his purposes3 see ,annotated ,paragraph ,bible1 on ,ps4 #gf3aj4 ,god hardens ,pharaoh's heart only after all the earlier plagues have been sent4 ,pharaoh had hardened his own heart before4 ,god hardens no man's heart who has not first hardened it himself4 ,crane1 ,religion of ,to-morrow1 #adj--8;,jehovah is never said to harden the heart of a good man1 or of one who is set to do righteousness4 ,it is always those who are bent on evil whom ,god hardens4 ,pharaoh hardens his own heart before the ,lord is said to harden it4 ,nature is ,god1 and it is the nature of human beings to harden when they resist softening influences40 ,the ,watchman1 ,dec4 #e1 #aija3aa--8;,god decreed to ,pharaoh what ,pharaoh had chosen for himself4 ,persistence in certain inclinations and volitions awakens within the body and soul forces which are not under the control of the will1 and which drive the man on in the way he has chosen4 ,after a time nature hardens the hearts of men to do evil40 7d7 ,determinative1--,god determines the bounds reached by the evil passions of his creatures1 and the measure of their effects4 ,since moral evil is a germ capable of indefinite expansion1 ,god's determining the measure of its growth does not alter its character or involve ,god's complicity with the perverse wills which cherish it4 ,job #a3ab--8;,and ,jehovah said unto ,satan1 ,behold1 all that he hath is in thy power2 only upon himself put not forth thy hand02 #b3f--8;,behold1 he is in thy hand2 only spare his life02 ,ps4 #abd3b--8;,if it had not been ,jehovah who was on our side1 when men rose up against us2 ,then had they swallowed us up alive02 #a ,cor4 #aj3ac--8will not suffer you to be tempted above that ye are able2 but will with the temptation make also the way of escape1 that ye may be able to endure it02 #b ,thess4 #b3g--8;,for the mystery of lawlessness doth already work2 only there is one that restraineth now1 until he be taken out of the way02 ,rev4 #bj3b1 #c--8;,and he laid hold on the dragon1 the old serpent1 which is the ,devil and ,satan1 and bound him for a thousand years40 ,pepper1 ,outlines of ,syst4 ,theol41 #gf--,the union of ,god's will and man's will is 8such that1 while in one view all can be ascribed to ,god1 in another all can be ascribed to the creature4 ,but how ,god and the creature are united in operation is doubtless known and knowable only to ,god4 ,a very dim analogy is furnished in the union of the soul and body in men4 ,the hand retains its own physical laws1 yet is obedient to the human will4 ,this theory recognizes the veracity of consciousness in its witness to personal freedom1 and yet the completeness of ,god's control of both the bad and the good4 ,free beings are ruled1 but are ruled as free and in their freedom4 ,the freedom is not sacrificed to the control4 ,the two coxist1 each in its integrity4 ,any doctrine which does not allow this is false to ,scripture and destructive of religion40 #b4 ,rational proof4 ,a4 ,arguments a priori from the divine attributes4 7a7 ,from the immutability of ,god4 ,this makes it certain that he will execute his eternal plan of the universe and its history4 ,but the execution of this plan involves not only creation and preservation1 but also providence4 7b7 ,from the benevolence of ,god4 ,this renders it certain that he will care for the intelligent universe he has created4 ,what it was worth his while to create1 it is worth his while to care for4 ,but this care is providence4 7c7 ,from the justice of ,god4 ,as the source of moral law1 ,god must assure the vindication of law by administering justice in the universe and punishing the rebellious4 ,but this administration of justice is providence4 ,for heathen ideas of providence1 see ,cicero1 ,de ,natura ,deorum1 #aa3cj1 where ,balbus speaks of the existence of the gods as that1 8quo concesso1 confitendum est eorum consilio mundum administrari40 ,epictetus1 sec4 #da--8,the principal and most important duty in religion is to possess your mind with just and becoming notions of the gods--to believe that there are such supreme beings1 and that they govern and dispose of all the affairs of the world with a just and good providence40 ,marcus ,antoninus3 8,if there are no gods1 or if they have no regard for human affairs1 why should ,i desire to live in a world without gods and without a providence8 ,but gods undoubtedly there are1 and they regard human affairs40 ,see also ,bib4 ,sac41 #af3cgd4 ,as we shall see1 however1 many of the heathen writers believed in a general1 rather than in a particular1 providence4 ,on the argument for providence derived from ,god's benevolence1 see ,appleton1 ,works1 #a3adf--8;,is indolence more consistent with ,god's majesty than action would be8 ,the happiness of creatures is a good4 ,does it honor ,god to say that he is indifferent to that which he knows to be good and valuable8 ,even if the world had come into existence without his agency1 it would become ,god's moral character to pay some attention to creatures so numerous and so susceptible to pleasure and pain1 especially when he might have so great and favorable an influence on their moral condition40 ,john #e3ag--8,my ,father worketh even until now1 and ,i work0--is as applicable to providence as to preservation4 ,the complexity of ,god's providential arrangements may be illustrated by ,tyndall's explanation of the fact that heartsease does not grow in the neighborhood of ,english villages3 #a4 ,in ,english villages dogs run loose4 #b4 ,where dogs run loose1 cats must stay at home4 #c4 ,where cats stay at home1 field mice abound4 #d4 ,where field mice abound1 the nests of bumble-bees are destroyed4 #e4 ,where bumble-bees' nests are destroyed1 there is no fertilization of pollen4 ,therefore1 where dogs go loose1 no heartsease grows4 ,b4 ,arguments a posteriori from the facts of nature and of history4 7a7 ,the outward lot of individuals and nations is not wholly in their own hands1 but is in many acknowledged respects subject to the disposal of a higher power4 7b7 ,the observed moral order of the world1 although imperfect1 cannot be accounted for without recognition of a divine providence4 ,vice is discouraged and virtue rewarded1 in ways which are beyond the power of mere nature4 ,there must be a governing mind and will1 and this mind and will must be the mind and will of ,god4 ,the birthplace of individuals and of nations1 the natural powers with which they are endowed1 the opportunities and immunities they enjoy1 are beyond their own control4 ,a man's destiny for time and for eternity may be practically decided for him by his birth in a ,christian home1 rather than in a tenement-house at the ,five ,points1 or in a kraal of the ,hottentots4 ,progress largely depends upon 8variety of environment0 7,h4 ,spencer74 ,but this variety of environment is in great part independent of our own efforts4 8,there's a ,divinity that shapes our ends1 ,rough hew them how we will40 ,shakespeare here expounds human consciousness4 8,man proposes and ,god disposes0 has become a proverb4 ,experience teaches that success and failure are not wholly due to us4 ,men often labor and lose2 they consult and nothing ensues2 they 8embattle and are broken40 ,providence is not always on the side of the heaviest battalions4 ,not arms but ideas have decided the fate of the world--as ,xerxes found at ,thermopyl1 and ,napoleon at ,waterloo4 ,great movements are generally begun without consciousness of their greatness4 ,cf4 ,is4 #db3af--8;,i will bring the blind by a way that they know not02 #a ,cor4 #e3cg1 #ch--8thou sowest 444 a bare grain 444 but ,god giveth it a body even as it pleased him40 ,the deed returns to the doer1 and character shapes destiny4 ,this is true in the long run4 ,eternity will show the truth of the maxim4 ,but here in time a sufficient number of apparent exceptions are permitted to render possible a moral probation4 ,if evil were always immediately followed by penalty1 righteousness would have a compelling power upon the will and the highest virtue would be impossible4 ,job's friends accuse ,job of acting upon this principle4 ,the ,hebrew children deny its truth1 when they say3 8,but if not0--even if ,god does not deliver us--8we will not serve thy gods1 nor worship the golden image which thou hast set up0 7,dan4 #c3ah47 ,martineau1 ,seat of ,authority1 #bih--8,through some misdirection or infirmity1 most of the larger agencies in history have failed to reach their own ideal1 yet have accomplished revolutions greater and more beneficent2 the conquests of ,alexander1 the empire of ,rome1 the ,crusades1 the ecclesiastical persecutions1 the monastic asceticisms1 the missionary zeal of ,christendom1 have all played a momentous part in the drama of the world1 yet a part which is a surprise to each4 ,all this shows the controlling presence of a ,reason and a ,will transcendent and divine40 ,kidd1 ,social ,evolution1 #ii1 declares that the progress of the race has taken place only under conditions which have had no sanction from the reason of the great proportion of the individuals who submit to them4 ,he concludes that a rational religion is a scientific impossibility1 and that the function of religion is to provide a super-rational sanction for social progress4 ,we prefer to say that ,providence pushes the race forward even against its will4 ,james ,russell ,lowell1 ,letters1 #b3ea1 suggests that ,god's calm control of the forces of the universe1 both physical and mental1 should give us confidence when evil seems impending3 8,how many times have ,i seen the fire-engines of church and state clanging and lumbering along to put out--a false alarm6 ,and when the heavens are cloudy1 what a glare can be cast by a burning shanty60 ,see ,sermon on ,providence in ,political ,revolutions1 in ,farrar's ,science and ,theology1 #bbh4 ,on the moral order of the world1 notwithstanding its imperfections1 see ,butler1 ,analogy1 ,bohn's ed41 #ih2 ,king1 in ,baptist ,review1 #ahhd3bjb-bbb4 ,,iii4 ,theories opposing the ,doctrine of ,providence4 #a4 ,fatalism4 ,fatalism maintains the certainty1 but denies the freedom1 of human self-determination1--thus substituting fate for providence4 ,to this view we object that 7a7 it contradicts consciousness1 which testifies that we are free2 7b7 it exalts the divine power at the expense of ,god's truth1 wisdom1 holiness1 love2 7c7 it destroys all evidence of the personality and freedom of ,god2 7d7 it practically makes necessity the only ,god1 and leaves the imperatives of our moral nature without present validity or future vindication4 ,the ,mohammedans have frequently been called fatalists1 and the practical effect of the teachings of the ,koran upon the masses is to make them so4 ,the ordinary ,mohammedan will have no physician or medicine1 because everything happens as ,god has before appointed4 ,smith1 however1 in his ,mohammed and ,mohammedanism1 denies that fatalism is essential to the system4 ,islam 8submission10 and the participle ,moslem 8submitted10 i4 e41 to ,god4 ,turkish proverb3 8,a man cannot escape what is written on his forehead40 ,the ,mohammedan thinks of ,god's dominant attribute as being greatness rather than righteousness1 power rather than purity4 ,god is the personification of arbitrary will1 not the ,god and ,father of our ,lord ,jesus ,christ4 ,but there is in the system an absence of sacerdotalism1 a jealousy for the honor of ,god1 a brotherhood of believers1 a reverence for what is considered the word of ,god1 and a bold and habitual devotion of its adherents to their faith4 ,stanley1 ,life and ,letters1 #a3dhi1 refers to the ,mussulman tradition existing in ,egypt that the fate of ,islam requires that it should at last be superseded by ,christianity4 ,f4 ,w4 ,sanders denies that the ,koran is peculiarly sensual4 8,the ,christian and ,jewish religions10 he says1 8have their paradise also4 ,the ,koran makes this the reward1 but not the ideal1 of conduct2 #8,grace from thy ,lord--that is the grand bliss4' ,the emphasis of the ,koran is upon right living4 ,the ,koran does not teach the propagation of religion by force4 ,it declares that there shall be no compulsion in religion4 ,the practice of converting by the sword is to be distinguished from the teaching of ,mohammed1 just as the ,inquisition and the slave-trade in ,christendom do not prove that ,jesus taught them4 ,the ,koran did not institute polygamy4 ,it found unlimited polygamy1 divorce1 and infanticide4 ,the last it prohibited2 the two former it restricted and ameliorated1 just as ,moses found polygamy1 but brought it within bounds4 ,the ,koran is not hostile to secular learning4 ,learning flourished under the ,bagdad and ,spanish ,caliphates4 ,when ,moslems oppose learning1 they do so without authority from the ,koran4 ,the ,roman ,catholic church has opposed schools1 but we do not attribute this to the gospel40 ,see ,zwemer1 ,moslem ,doctrine of ,god4 ,calvinists can assert freedom1 since man's will finds its highest freedom only in submission to ,god4 ,islam also cultivates submission1 but it is the submission not of love but of fear4 ,the essential difference between ,mohammedanism and ,christianity is found in the revelation which the latter gives of the love of ,god in ,christ--a revelation which secures from free moral agents the submission of love2 see page #ahf4 ,on fatalism1 see ,mc,cosh1 ,intuitions1 #bff2 ,kant1 ,metaphysic of ,ethics1 #eb-gd1 #ih-ajh2 ,mill1 ,autobiography1 #afh-agj1 and ,system of ,logic1 #eba-ebf2 ,hamilton1 ,metaphysics1 #fib2 ,stewart1 ,active and ,moral ,powers of ,man1 ed4 ,walker1 #bfh-cbd4 #b4 ,casualism4 ,casualism transfers the freedom of mind to nature1 as fatalism transfers the fixity of nature to mind4 ,it thus exchanges providence for chance4 ,upon this view we remark3 7a7 ,if chance be only another name for human ignorance1 a name for the fact that there are trivial occurrences in life which have no meaning or relation to us1--we may acknowledge this1 and still hold that providence arranges every so-called chance1 for purposes beyond our knowledge4 ,chance1 in this sense1 is providential coincidence which we cannot understand1 and do not need to trouble ourselves about4 ,not all chances are of equal importance4 ,the casual meeting of a stranger in the street need not bring ,god's providence before me1 although ,i know that ,god arranges it4 ,yet ,i can conceive of that meeting as leading to religious conversation and to the stranger's conversion4 ,when we are prepared for them1 we shall see many opportunities which are now as unmeaning to us as the gold in the river-beds was to the early ,indians in ,california4 ,i should be an ingrate1 if ,i escaped a lightning-stroke1 and did not thank ,god2 yet ,dr4 ,arnold's saying that every school boy should put on his hat for ,god's glory1 and with a high moral purpose1 seems morbid4 ,there is a certain room for the play of arbitrariness4 ,we must not afflict ourselves or the church of ,god by requiring a ,pharisaic punctiliousness in minuti4 ,life is too short to debate the question which shoe we shall put on first4 8,love ,god and do what you will10 said ,augustine2 that is1 ,love ,god1 and act out that love in a simple and natural way4 ,be free in your service1 yet be always on the watch for indications of ,god's will4 7b7 ,if chance be taken in the sense of utter absence of all causal connections in the phenomena of matter and mind1--we oppose to this notion the fact that the causal judgment is formed in accordance with a fundamental and necessary law of human thought1 and that no science or knowledge is possible without the assumption of its validity4 ,in ,luke #aj3ca1 our ,savior says3 8,by chance a certain priest was going down that way40 ,janet3 8,chance is not a cause1 but a coincidence of causes40 ,bowne1 ,theory of ,thought and ,knowledge1 #aig--8;,by chance is not meant lack of causation1 but the coincidence in an event of mutually independent series of causation4 ,thus the unpurposed meeting of two persons is spoken of as a chance one1 when the movement of neither implies that of the other4 ,here the antithesis of chance is purpose40 7c7 ,if chance be used in the sense of undesigning cause1--it is evidently insufficient to explain the regular and uniform sequences of nature1 or the moral progress of the human race4 ,these things argue a superintending and designing mind--in other words1 a providence4 ,since reason demands not only a cause1 but a sufficient cause1 for the order of the physical and moral world1 casualism must be ruled out4 ,the observer at the signal station was asked what was the climate of ,rochester4 8,climate80 he replied2 8,rochester has no climate1--only weather60 ,so ,chauncey ,wright spoke of the ups and downs of human affairs as simply 8cosmical weather40 ,but our intuition of design compels us to see mind and purpose in individual and national history1 as well as in the physical universe4 ,the same argument which proves the existence of ,god proves also the existence of a providence4 ,see ,farrar1 ,life of ,christ1 #a3aee1 note4 #c4 ,theory of a merely general providence4 ,many who acknowledge ,god's control over the movements of planets and the destinies of nations deny any divine arrangement of particular events4 ,most of the arguments against deism are equally valid against the theory of a merely general providence4 ,this view is indeed only a form of deism1 which holds that ,god has not wholly withdrawn himself from the universe1 but that his activity within it is limited to the maintenance of general laws4 ,this appears to have been the view of most of the heathen philosophers4 ,cicero3 8,magna dii curant2 parva negligunt40 8,even in kingdoms among men10 he says1 8kings do not trouble themselves with insignificant affairs40 ,fullerton1 ,conceptions of the ,infinite1 #i--8,plutarch thought there could not be an infinity of worlds1--,providence could not possibly take charge of so many4 #8,troublesome and boundless infinity' could be grasped by no consciousness40 ,the ancient ,cretans made an image of ,jove without ears1 for they said3 8,it is a shame to believe that ,god would hear the talk of men40 ,so ,jerome1 the church ,father1 thought it absurd that ,god should know just how many gnats and cockroaches there were in the world4 ,david ,harum is wiser when he expresses the belief that there is nothing wholly bad or useless in the world3 8,a reasonable amount of fleas is good for a dog1--they keep him from broodin' on bein' a dog40 ,this has been paraphrased3 8,a reasonable number of beaux are good for a girl1--they keep her from brooding over her being a girl40 ,in addition to the arguments above alluded to1 we may urge against this theory that3 7a7 ,general control over the course of nature and of history is impossible without control over the smallest particulars which affect the course of nature and of history4 ,incidents so slight as well-nigh to escape observation at the time of their occurrence are frequently found to determine the whole future of a human life1 and through that life the fortunes of a whole empire and of a whole age4 8,nothing great has great beginnings40 8,take care of the pence1 and the pounds will take care of themselves40 8,care for the chain is care for the links of the chain40 ,instances in point are the sleeplessness of ,king ,ahasuerus 7,esther #f3a71 and the seeming chance that led to the reading of the record of ,mordecai's service and to the salvation of the ,jews in ,persia2 the spider's web spun across the entrance to the cave in which ,mohammed had taken refuge1 which so deceived his pursuers that they passed on ,in a bootless chase1 leaving to the world the religion and the empire of the ,moslems2 the preaching of ,peter the ,hermit1 which occasioned the first ,crusade2 the chance shot of an archer1 which pierced the right eye of ,harold1 the last of the purely ,english kings1 gained the battle of ,hastings for ,william the ,conqueror1 and secured the throne of ,england for the ,normans2 the flight of pigeons to the south-west1 which changed the course of ,columbus1 hitherto directed towards ,virginia1 to the ,west ,indies1 and so prevented the dominion of ,spain over ,north ,america2 the storm that dispersed the ,spanish ,armada and saved ,england from the ,papacy1 and the storm that dispersed the ,french fleet gathered for the conquest of ,new ,england--the latter on a day of fasting and prayer appointed by the ,puritans to avert the calamity2 the settling of ,new ,england by the ,puritans1 rather than by ,french ,jesuits2 the order of ,council restraining ,cromwell and his friends from sailing to ,america2 ,major ,andr's lack of self-possession in presence of his captors1 which led him to ask an improper question instead of showing his passport1 and which saved the ,american cause2 the unusually early commencement of cold weather1 which frustrated the plans of ,napoleon and destroyed his army in ,russia2 the fatal shot at ,fort ,sumter1 which precipitated the war of secession and resulted in the abolition of ,american slavery4 ,nature is linked to history2 the breeze warps the course of the bullet2 the worm perforates the plank of the ship4 ,god must care for the least1 or he cannot care for the greatest4 8,large doors swing on small hinges40 ,the barking of a dog determined ,f4 ,w4 ,robertson to be a preacher rather than a soldier4 ,robert ,browning1 ,mr4 ,sludge the ,medium3 8,we find great things are made of little things1 ,and little things go lessening till at last ,comes ,god behind them40 ,e4 ,g4 ,robinson3 8,we cannot suppose only a general outline to have been in the mind of ,god1 while the filling-up is left to be done in some other way4 ,the general includes the special40 ,dr4 ,lloyd1 one of the ,oxford ,professors1 said to ,pusey1 8,i wish you would learn something about those ,german critics40 8,in the obedient spirit of those times10 writes ,pusey1 8,i set myself at once to learn ,german1 and ,i went to ,gttingen1 to study at once the language and the theology4 ,my life turned on that hint of ,dr4 ,lloyd's40 ,goldwin ,smith3 8,had a bullet entered the brain of ,cromwell or of ,william ,,iii in his first battle1 or had ,gustavus not fallen at ,ltzen1 the course of history apparently would have been changed4 ,the course even of science would have been changed1 if there had not been a ,newton and a ,darwin40 ,the annexation of ,corsica to ,france gave to ,france a ,napoleon1 and to ,europe a conqueror4 ,martineau1 ,seat of ,authority1 #aja--8;,had the monastery at ,erfurt deputed another than young ,luther on its errand to paganized ,rome1 or had ,leo ,x sent a less scandalous agent than ,tetzel on his business to ,germany1 the seeds of the ,reformation might have fallen by the wayside where they had no deepness of earth1 and the ,western revolt of the human mind might have taken another date and another form40 ,see ,appleton1 ,works1 #a3adi sq42 ,lecky1 ,england in the ,eighteenth ,century1 chap4 ,i4 7b7 ,the love of ,god which prompts a general care for the universe must also prompt a particular care for the smallest events which affect the happiness of his creatures4 ,it belongs to love to regard nothing as trifling or beneath its notice which has to do with the interests of the object of its affection4 ,infinite love may therefore be expected to provide for all1 even the minutest things in the creation4 ,without belief in this particular care1 men cannot long believe in ,god's general care4 ,faith in a particular providence is indispensable to the very existence of practical religion2 for men will not worship or recognize a ,god who has no direct relation to them4 ,man's care for his own body involves care for the least important members of it4 ,a lover's devotion is known by his interest in the minutest concerns of his beloved4 ,so all our affairs are matters of interest to ,god4 ,pope's ,essay on ,man3 8,all nature is but art unknown to thee2 ,all chance1 direction which thou canst not see2 ,all discord1 harmony not understood2 ,all partial evil1 universal good40 ,if harvests may be labored for and lost without any agency of ,god2 if rain or sun may act like fate1 sweeping away the results of years1 and ,god have no hand in it all2 if wind and storm may wreck the ship and drown our dearest friends1 and ,god not care for us or for our loss1 then all possibility of general trust in ,god will disappear also4 ,god's care is shown in the least things as well as in the greatest4 ,in ,gethsemane ,christ says3 8,let these go their way3 that the word might be fulfilled which he spake1 ,of those whom thou hast given me ,i lost not one0 7,john #ah3h1 #i74 ,it is the same spirit as that of his intercessory prayer3 8,i guarded them1 and not one of them perished1 but the son of perdition0 7,john #ag3ab74 ,christ gives himself as a prisoner that his disciples may go free1 even as he redeems us from the curse of the law by being made a curse for us 7,gal4 #c3ac74 ,the dewdrop is moulded by the same law that rounds the planets into spheres4 ,gen4 ,grant said he had never but once sought a place for himself1 and in that place he was a comparative failure2 he had been an instrument in ,god's hand for the accomplishing of ,god's purposes1 apart from any plan or thought or hope of his own4 ,of his journey through the dark continent in search of ,david ,livingston1 ,henry ,m4 ,stanley wrote in ,scribner's ,monthly for ,june1 #ahij3 8,constrained at the darkest hour humbly to confess that without ,god's help ,i was helpless1 ,i vowed a vow in the forest solitudes that ,i would confess his aid before men4 ,silence as of death was around me2 it was midnight2 ,i was weakened by illness1 prostrated with fatigue1 and wan with anxiety for my white and black companions1 whose fate was a mystery4 ,in this physical and mental distress ,i besought ,god to give me back my people4 ,nine hours later we were exulting with a rapturous joy4 ,in full view of all was the crimson flag with the crescent1 and beneath its waving folds was the long-lost rear column4444 ,my own designs were frustrated constantly by unhappy circumstances4 ,i endeavored to steer my course as direct as possible1 but there was an unaccountable influence at the helm4444 ,i have been conscious that the issues of every effort were in other hands4444 ,divinity seems to have hedged us while we journeyed1 impelling us whither it would1 effecting its own will1 but constantly guiding and protecting us40 ,he refuses to believe that it is all the result of 8luck01 and he closes with a doxology which we should expect from ,livingston but not from him3 8,thanks be to ,god1 forever and ever60 7c7 ,in times of personal danger1 and in remarkable conjunctures of public affairs1 men instinctively attribute to ,god a control of the events which take place around them4 ,the prayers which such startling emergencies force from men's lips are proof that ,god is present and active in human affairs4 ,this testimony of our mental constitution must be regarded as virtually the testimony of him who framed this constitution4 ,no advance of science can rid us of this conviction1 since it comes from a deeper source than mere reasoning4 ,the intuition of design is awakened by the connection of events in our daily life1 as much as by the useful adaptations which we see in nature4 ,ps4 #ajg3bc-bh--8,they that go down to the sea in ships 444 mount up to the heavens1 they go down again to the depths 444 ,and are at their wits' end4 ,then they cry unto ,jehovah in their trouble40 ,a narrow escape from death shows us a present ,god and ,deliverer4 ,instance the general feeling throughout the land1 expressed by the press as well as by the pulpit1 at the breaking out of our rebellion and at the ,president's subsequent ,proclamation of ,emancipation4 8,est deus in nobis2 agitante calescimus illo40 ,for contrast between ,nansen's ignoring of ,god in his polar journey and ,dr4 ,jacob ,chamberlain's calling upon ,god in his strait in ,india1 see ,missionary ,review1 ,may1 #ahih4 ,sunday ,school ,times1 ,march #d1 #ahic--8;,benjamin ,franklin became a deist at the age of fifteen4 ,before the ,revolutionary ,war he was merely a shrewd and pushing business man4 ,he had public spirit1 and he made one happy discovery in science4 ,but #8,poor ,richard's' sayings express his mind at that time4 ,the perils and anxieties of the great war gave him a deeper insight4 ,he and others entered upon it #8with a rope around their necks4' ,as he told the ,constitutional ,convention of #aghg1 when he proposed that its daily sessions be opened with prayer1 the experiences of that war showed him that #8,god verily rules in the affairs of men4' ,and when the designs for an ,american coinage were under discussion1 ,franklin proposed to stamp on them1 not #8,a ,penny ,saved is a ,penny ,earned1' or any other piece of worldly prudence1 but #8,the ,fear of the ,lord is the ,beginning of ,wisdom4' 0 7d7 ,christian experience confirms the declarations of ,scripture that particular events are brought about by ,god with special reference to the good or ill of the individual4 ,such events occur at times in such direct connection with the ,christian's prayers that no doubt remains with regard to the providential arrangement of them4 ,the possibility of such divine agency in natural events cannot be questioned by one who1 like the ,christian1 has had experience of the greater wonders of regeneration and daily intercourse with ,god1 and who believes in the reality of creation1 incarnation1 and miracles4 ,providence prepares the way for men's conversion1 sometimes by their own partial reformation1 sometimes by the sudden death of others near them4 ,instance ,luther and ,judson4 ,the ,christian learns that the same ,providence that led him before his conversion is busy after his conversion in directing his steps and in supplying his wants4 ,daniel ,defoe3 8,i have been fed more by miracle than ,elijah when the angels were his purveyors40 ,in ,psalm #cb1 ,david celebrates not only ,god's pardoning mercy but his subsequent providential leading3 8,i will counsel thee with mine eye upon thee0 7verse #h74 ,it may be objected that we often mistake the meaning of events4 ,we answer that1 as in nature1 so in providence1 we are compelled to believe1 not that we know the design1 but that there is a design4 ,instance ,shelley's drowning1 and ,jacob ,knapp's prayer that his opponent might be stricken dumb4 ,lyman ,beecher's attributing the burning of the ,unitarian church to ,god's judgment upon false doctrine was invalidated a little later by the burning of his own church4 ,job #bc3aj--8;,he knoweth the way that is mine10 or 8the way that is with me10 i4 e41 my inmost way1 life1 character2 8,when he hath tried me1 ,i shall come forth as gold40 #a ,cor4 #ai3d--8;and the rock was ,christ0--,christ was the ever present source of their refreshment and life1 both physical and spiritual4 ,god's providence is all exercised through ,christ4 #b ,cor4 #b3ad--8;,but thanks be unto ,god1 who always leadeth us in triumph in ,christ02 not1 as in ,a4 ,v41 8causeth us to triumph40 ,paul glories1 not in conquering1 but in being conquered4 ,let ,christ triumph1 not ,paul4 8,great ,king of grace1 my heart subdue2 ,i would be led in triumph too4 ,a willing captive to my ,lord1 ,to own the conquests of his word40 ,therefore ,paul can call himself 8the prisoner of ,christ ,jesus0 7,eph4 #c3a74 ,it was ,christ who had shut him up two years in ,csarea1 and then two succeeding years in ,rome4 ,,iv4 ,relations of the ,doctrine of ,providence4 #a4 ,to miracles and works of grace4 ,particular providence is the agency of ,god in what seem to us the minor affairs of nature and human life4 ,special providence is only an instance of ,god's particular providence which has special relation to us or makes peculiar impression upon us4 ,it is special1 not as respects the means which ,god makes use of1 but as respects the effect produced upon us4 ,in special providence we have only a more impressive manifestation of ,god's universal control4 ,miracles and works of grace like regeneration are not to be regarded as belonging to a different order of things from ,god's special providences4 ,they too1 like special providences1 may have their natural connections and antecedents1 although they more readily suggest their divine authorship4 ,nature and ,god are not mutually exclusive1--nature is rather ,god's method of working4 ,since nature is only the manifestation of ,god1 special providence1 miracle1 and regeneration are simply different degrees of extraordinary nature4 ,certain of the wonders of ,scripture1 such as the destruction of ,sennacherib's army and the dividing of the ,red ,sea1 the plagues of ,egypt1 the flight of quails1 and the draught of fishes1 can be counted as exaggerations of natural forces1 while at the same time they are operations of the wonder-working ,god4 ,the falling of snow from a roof is an example of ordinary 7or particular7 providence4 ,but if a man is killed by it1 it becomes a special providence to him and to others who are thereby taught the insecurity of life4 ,so the providing of coal for fuel in the geologic ages may be regarded by different persons in the light either of a general or of a special providence4 ,in all the operations of nature and all the events of life ,god's providence is exhibited4 ,that providence becomes special1 when it manifestly suggests some care of ,god for us or some duty of ours to ,god4 ,savage1 ,life beyond ,death1 #bhe--8,mary ,a4 ,livermore's life was saved during her travels in the ,west by her hearing and instantly obeying what seemed to her a voice4 ,she did not know where it came from2 but she leaped1 as the voice ordered1 from one side of a car to the other1 and instantly the side where she had been sitting was crushed in and utterly demolished40 ,in a similar way1 the life of ,dr4 ,oncken was saved in the railroad disaster at ,norwalk4 ,trench gives the name of 8providential miracles0 to those ,scripture wonders which may be explained as wrought through the agency of natural laws 7see ,trench1 ,miracles1 #ai74 ,mozley also 7,miracles1 #aag-abj7 calls these wonders miracles1 because of the predictive word of ,god which accompanied them4 ,he says that the difference in effect between miracles and special providences is that the latter give some warrant1 while the former give full warrant1 for believing that they are wrought by ,god4 ,he calls special providences 8invisible miracles40 ,bp4 of ,southampton1 ,place of ,miracles1 #ab1 #ac--8,the art of ,bezaleel in constructing the tabernacle1 and the plans of generals like ,moses and ,joshua1 ,gideon1 ,barak1 and ,david1 are in the ,old ,testament ascribed to the direct inspiration of ,god4 ,a less religious writer would have ascribed them to the instinct of military skill4 ,no miracle is necessarily involved1 when1 in devising the system of ceremonial law it is said3 #8,jehovah spake unto ,moses' 7,num4 #e3a74 ,god is everywhere present in the history of ,israel1 but miracles are strikingly rare40 ,we prefer to say that the line between the natural and the supernatural1 between special providence and miracle1 is an arbitrary one1 and that the same event may often be regarded either as special providence or as miracle1 according as we look at it from the point of view of its relation to other events or from the point of view of its relation to ,god4 ,e4 ,g4 ,robinson3 8,if ,vesuvius should send up ashes and lava1 and a strong wind should scatter them1 it could be said to rain fire and brimstone1 as at ,sodom and ,gomorrha40 ,there is abundant evident of volcanic action at the ,dead ,sea4 ,see article on the ,physical ,preparation for ,israel in ,palestine1 by ,g4 ,frederick ,wright1 in ,bib4 ,sac41 ,april1 #aija3cfd4 ,the three great miracles--the destruction of ,sodom and ,gomorrha1 the parting of the waters of the ,jordan1 the falling down of the walls of ,jericho--are described as effect of volcanic eruption1 elevation of the bed of the river by a landslide1 and earthquake-shock overthrowing the walls4 ,salt slime thrown up may have enveloped ,lot's wife and turned her into 8a mound of salt0 7,gen4 #ai3bf74 ,in like manner1 some of ,jesus' works of healing1 as for instance those wrought upon paralytics and epileptics1 may be susceptible of natural explanation1 while yet they show that ,christ is absolute ,lord of nature4 ,for the naturalistic view1 see ,tyndall on ,miracles and ,special ,providences1 in ,fragments of ,science1 #de1 #dah4 ,per contra1 see ,farrar1 on ,divine ,providence and ,general ,laws1 in ,science and ,theology1 #ed-hj2 ,row1 ,bampton ,lect4 on ,christian ,evidences1 #aji-aae2 ,godet1 ,defence of ,christian ,faith1 ,chap4 #b2 ,bowne1 ,the ,immanence of ,god1 #ef-fe4 #b4 ,to prayer and its answer4 ,what has been said with regard to ,god's connection with nature suggests the question1 how ,god can answer prayer consistently with the fixity of natural law4 ,tyndall 7see reference above71 while repelling the charge of denying that ,god can answer prayer at all1 yet does deny that he can answer it without a miracle4 ,he says expressly 8that without a disturbance of natural law quite as serious as the stoppage of an eclipse1 or the rolling of the ,st4 ,lawrence up the falls of ,niagara1 no act of humiliation1 individual or national1 could call one shower from heaven or deflect toward us a single beam of the sun40 ,in reply we would remark3 ,a4 ,negatively1 that the true solution is not to be reached3 7a7 ,by making the sole effect of prayer to be its reflex influence upon the petitioner4--,prayer presupposes a ,god who hears and answers4 ,it will not be offered1 unless it is believed to accomplish objective as well as subjective results4 ,according to the first view mentioned above1 prayer is a mere spiritual gymnastics--an effort to lift ourselves from the ground by tugging at our own boot-straps4 ,david ,hume said well1 after hearing a sermon by ,dr4 ,leechman3 8,we can make use of no expression or even thought in prayers and entreaties which does not imply that these prayers have an influence40 ,see ,tyndall on ,prayer and ,natural ,law1 in ,fragments of ,science1 #ce4 ,will men pray to a ,god who is both deaf and dumb8 ,will the sailor on the bowsprit whistle to the wind for the sake of improving his voice8 ,horace ,bushnell called this perversion of prayer a 8mere dumb-bell exercise40 ,baron ,munchausen pulled himself out of the bog in ,china by tugging away at his own pigtail4 ,hyde1 ,god's ,education of ,man1 #aed1 #aee--8,prayer is not the reflex action of my will upon itself1 but rather the communion of two wills1 in which the finite comes into connection with the ,infinite1 and1 like the trolley1 appropriates its purpose and power40 ,harnack1 ,wesen des ,christenthums1 #db1 apparently follows ,schleiermacher in unduly limiting prayer to general petitions which receive only a subjective answer4 ,he tells us that 8,jesus taught his disciples the ,lord's ,prayer in response to a request for directions how to pray4 ,yet we look in vain therein for requests for special gifts of grace1 or for particular good things1 even though they are spiritual4 ,the name1 the will1 the kingdom of ,god--these are the things which are the objects of petition40 ,harnack forgets that the same ,christ said also3 8,all things whatsoever ye pray and ask for1 believe that ye receive them1 and ye shall have them0 7,mark #aa3bd74 7b7 ,nor by holding that ,god answers prayer simply by spiritual means1 such as the action of the ,holy ,spirit upon the spirit of man4--,the realm of spirit is no less subject to law than the realm of matter4 ,scripture and experience1 moreover1 alike testify that in answer to prayer events take place in the outward world which would not have taken place if prayer had not gone before4 ,according to this second theory1 ,god feeds the starving ,elijah1 not by a distinct message from heaven but by giving a compassionate disposition to the widow of ,zarephath so that she is moved to help the prophet4 #a ,k4 #ag3i--8;behold1 ,i have commanded a widow there to sustain thee40 ,but ,god could also feed ,elijah by the ravens and the angel 7#a ,k4 #ag3d2 #ai3ae71 and the pouring rain that followed ,elijah's prayer 7#a ,k4 #ah3db-de7 cannot be explained as a subjective spiritual phenomenon4 ,diman1 ,theistic ,argument1 #bfh--8,our charts map out not only the solid shore but the windings of the ocean currents1 and we look into the morning papers to ascertain the gathering of storms on the slopes of the ,rocky ,mountains40 ,but law rules in the realm of spirit as well as in the realm of nature4 ,see ,baden ,powell1 in ,essays and ,reviews1 #ajf-afb2 ,knight1 ,studies in ,philosophy and ,literature1 #cdj-djd2 ,george ,i4 ,chace1 discourse before the ,porter ,rhet4 ,soc4 of ,andover1 ,august1 #ahed4 ,governor ,rice in ,washington is moved to send money to a starving family in ,new ,york1 and to secure employment for them4 ,though he has had no information with regard to their need1 they have knelt in prayer for help just before the coming of the aid4 7c7 ,nor by maintaining that ,god suspends or breaks in upon the order of nature1 in answering every prayer that is offered4--,this view does not take account of natural laws as having objective existence1 and as revealing the order of ,god's being4 ,omnipotence might thus suspend natural law1 but wisdom1 so far as we can see1 would not4 ,this third theory might well be held by those who see in nature no force but the all-working will of ,god4 ,but the properties and powers of matter are revelations of the divine will1 and the human will has only a relative independence in the universe4 ,to desire that ,god would answer all our prayers is to desire omnipotence without omniscience4 ,all true prayer is therefore an expression of the one petition3 8,thy will be done0 7,mat4 #f3aj74 ,e4 ,g4 ,robinson3 8,it takes much common sense to pray1 and many prayers are destitute of this quality4 ,man needs to pray audibly even in his private prayers1 to get the full benefit of them4 ,one of the chief benefits of the ,english liturgy is that the individual minister is lost sight of4 ,protestantism makes you work2 in ,romanism the church will do it all for you40 7d7 ,nor by considering prayer as a physical force1 linked in each case to its answer1 as physical cause is linked to physical effect4--,prayer is not a force acting directly upon nature2 else there would be no discretion as to its answer4 ,it can accomplish results in nature1 only as it influences ,god4 ,we educate our children in two ways3 first1 by training them to do for themselves what they can do2 and1 secondly1 by encouraging them to seek our help in matters beyond their power4 ,so ,god educates us1 first1 by impersonal law1 and1 secondly1 by personal dependence4 ,he teaches us both to work and to ask4 ,notice the 8perfect unwisdom of modern scientists who place themselves under the training of impersonal law1 to the exclusion of that higher and better training which is under personality0 7,hopkins1 ,sermon on ,prayer-gauge1 #af74 ,it seems more in accordance with both ,scripture and reason to say that3 ,b4 ,god may answer prayer1 even when that answer involves changes in the sequences of nature1-- 7a7 ,by new combinations of natural forces1 in regions withdrawn from our observation1 so that effects are produced which these same forces left to themselves would never have accomplished4 ,as man combines the laws of chemical attraction and of combustion1 to fire the gunpowder and split the rock asunder1 so ,god may combine the laws of nature to bring about answers to prayer4 ,in all this there may be no suspension or violation of law1 but a use of law unknown to us4 ,hopkins1 ,sermon on the ,prayer-gauge3 8,nature is uniform in her processes but not in her results4 ,do you say that water cannot run uphill8 ,yes1 it can and does4 ,whenever man constructs a milldam the water runs up the environing hills till it reaches the top of the milldam4 ,man can make a spark of electricity do his bidding2 why cannot ,god use a bolt of electricity8 ,laws are not our masters1 but our servants4 ,they do our bidding all the better because they are uniform4 ,and our servants are not ,god's masters40 ,kendall ,brooks3 8,the master of a musical instrument can vary without limit the combination of sounds and the melodies which these combinations can produce4 ,the laws of the instrument are not changed1 but in their unchanging steadfastness produce an infinite variety of tunes4 ,it is necessary that they should be unchanging in order to secure a desired result4 ,so nature1 which exercises the infinite skill of the divine ,master1 is governed by unvarying laws2 but he1 by these laws1 produces an infinite variety of results40 ,hodge1 ,popular ,lectures1 #de1 #ii--8,the system of natural laws is far more flexible in ,god's hands than it is in ours4 ,we act on second causes externally2 ,god acts on them internally4 ,we act upon them at only a few isolated points2 ,god acts upon every point of the system at the same time4 ,the whole of nature may be as plastic to his will as the air in the organs of the great singer who articulates it into a fit expression of every thought and passion of his soaring soul40 ,upton1 ,hibbert ,lectures1 #aee--8;,if all the chemical elements of our solar system prexisted in the fiery cosmic mist1 there must have been a time when quite suddenly the attractions between these elements overcame the degree of caloric force which held them apart1 and the rush of elements into chemical union must have been consummated with inconceivable rapidity4 ,uniformitarianism is not universal40 ,shaler1 ,interpretation of ,nature1 chap4 #b--8;,by a little increase of centrifugal force the elliptical orbit is changed into a parabola1 and the planet becomes a comet4 ,by a little reduction in temperature water becomes solid and loses many of its powers4 ,so unexpected results are brought about and surprises as revolutionary as if a ,supreme ,power immediately intervened40 ,william ,james1 ,address before ,soc4 for ,psych4 ,research3 8,thought-transference may involve a critical point1 as the physicists call it1 which is passed only when certain psychic conditions are realized1 and otherwise not reached at all--just as a big conflagration will break out at a certain temperature1 below which no conflagration whatever1 whether big or little1 can occur40 ,tennyson1 ,life1 #a3cbd--8,prayer is like opening a sluice between the great ocean and our little channels1 when the great sea gathers itself together and flows in at full tide40 ,since prayer is nothing more nor less than appeal to a personal and present ,god1 whose granting or withholding of the requested blessing is believed to be determined by the prayer itself1 we must conclude that prayer moves ,god1 or1 in other words1 induces the putting forth on his part of an imperative volition4 ,the view that in answering prayer ,god combines natural forces is elaborated by ,chalmers1 ,works1 #b3cad1 and #g3bcd4 ,see ,diman1 ,theistic ,argument1 #aaa--8,when laws are conceived of1 not as single1 but as combined1 instead of being immutable in their operation1 they are the agencies of ceaseless change4 ,phenomena are governed1 not by invariable forces1 but by endlessly varying combinations of invariable forces40 ,diman seems to have followed ,argyll1 ,reign of ,law1 #ajj4 ,janet1 ,final ,causes1 #bai--8;,i kindle a fire in my grate4 ,i only intervene to produce and combine together the different agents whose natural action behooves to produce the effect ,i have need of2 but the first step once taken1 all the phenomena constituting combustion engender each other1 conformably to their laws1 without a new intervention of the agent2 so that an observer who should study the series of these phenomena1 without perceiving the first hand that had prepared all1 could not seize that hand in any especial act1 and yet there is a preconceived plan and combination40 ,hopkins1 ,sermon on ,prayer-gauge3 ,man1 by sprinkling plaster on his field1 may cause the corn to grow more luxuriantly2 by kindling great fires and by firing cannon1 he may cause rain2 and ,god can surely1 in answer to prayer1 do as much as man can4 ,lewes says that the fundamental character of all theological philosophy is conceiving of phenomena as subject to supernatural volition1 and consequently as eminently and irregularly variable4 ,this notion1 he says1 is refuted1 first1 by exact and rational prevision of phenomena1 and1 secondly1 by the possibility of our modifying these phenomena so as to promote our own advantage4 ,but we ask in reply3 ,if we can modify them1 cannot ,god8 ,but1 lest this should seem to imply mutability in ,god or inconsistency in nature1 we remark1 in addition1 that3 7b7 ,god may have so prerranged the laws of the material universe and the events of history that1 while the answer to prayer is an expression of his will1 it is granted through the working of natural agencies1 and in perfect accordance with the general principle that results1 both temporal and spiritual1 are to be attained by intelligent creatures through the use of the appropriate and appointed means4 ,j4 ,p4 ,cooke1 ,credentials of ,science1 #aid--8,the ,jacquard loom of itself would weave a perfectly uniform plain fabric2 the perforated cards determine a selection of the threads1 and through a combination of these variable conditions1 so complex that the observer cannot follow their intricate workings1 the predesigned pattern appears40 ,e4 ,g4 ,robinson3 8,the most formidable objection to this theory is the apparent countenance it lends to the doctrine of necessitarianism4 ,but if it presupposes that free actions have been taken into account1 it cannot easily be shown to be false40 ,the bishop who was asked by his curate to sanction prayers for rain was unduly sceptical when he replied3 8,first consult the barometer40 ,phillips ,brooks3 8,prayer is not the conquering of ,god's reluctance1 but the taking hold of ,god's willingness40 ,the ,pilgrims at ,plymouth1 somewhere about #afbh1 prayed for rain4 ,they met at #i ,a4 ,m41 and continued in prayer for eight or nine hours4 ,while they were assembled clouds gathered1 and the next morning began rains which1 with some intervals1 lasted fourteen days4 ,john ,easter was many years ago an evangelist in ,virginia4 ,a large out-door meeting was being held4 ,many thousands had assembled1 when heavy storm clouds began to gather4 ,there was no shelter to which the multitudes could retreat4 ,the rain had already reached the adjoining fields when ,john ,easter cried3 8,brethren1 be still1 while ,i call upon ,god to stay the storm till the gospel is preached to this multitude60 ,then he knelt and prayed that the audience might be spared the rain1 and that after they had gone to their homes there might be refreshing showers4 ,behold1 the clouds parted as they came near1 and passed to either side of the crowd and then closed again1 leaving the place dry where the audience had assembled1 and the next day the postponed showers came down upon the ground that had been the day before omitted4 ,since ,god is immanent in nature1 an answer to prayer1 coming about through the intervention of natural law1 may be as real a revelation of ,god's personal care as if the laws of nature were suspended1 and ,god interposed by an exercise of his creative power4 ,prayer and its answer1 though having ,god's immediate volition as their connecting bond1 may yet be provided for in the original plan of the universe4 ,the universe does not exist for itself1 but for moral ends and moral beings1 to reveal ,god and to furnish facilities of intercourse between ,god and intelligent creatures4 ,bishop ,berkeley3 8,the universe is ,god's ceaseless conversation with his creatures40 ,the universe certainly subserves moral ends--the discouragement of vice and the reward of virtue2 why not spiritual ends also8 ,when we remember that there is no true prayer which ,god does not inspire2 that every true prayer is part of the plan of the universe linked in with all the rest and provided for at the beginning2 that ,god is in nature and in mind1 supervising all their movements and making all fulfill his will and reveal his personal care2 that ,god can adjust the forces of nature to each other far more skilfully than can man when man produces effects which nature of herself could never accomplish2 that ,god is not confined to nature or her forces1 but can work by his creative and omnipotent will where other means are not sufficient1--we need have no fear1 either that natural law will bar ,god's answers to prayer1 or that these answers will cause a shock or jar in the system of the universe4 ,matheson1 ,messages of the ,old ,religions1 #cba1 #cbb--8;,hebrew poetry never deals with outward nature for its own sake4 ,the eye never rests on beauty for itself alone4 ,the heavens are the work of ,god's hands1 the earth is ,god's footstool1 the winds are ,god's ministers1 the stars are ,god's host1 the thunder is ,god's voice4 ,what we call ,nature the ,jew called ,god40 ,miss ,heloise ,e4 ,hersey3 8,plato in the ,phdrus sets forth in a splendid myth the means by which the gods refresh themselves4 ,once a year1 in a mighty host1 they drive their chariots up the steep to the topmost vault of heaven4 ,thence they may behold all the wonders and the secrets of the universe2 and1 quickened by the sight of the great plain of truth1 they return home replenished and made glad by the celestial vision40 ,abp4 ,trench1 ,poems1 #acd--8,lord1 what a change within us one short hour ,spent in thy presence will prevail to make--,what heavy burdens from our bosoms take1 ,what parched grounds refresh as with a shower6 ,we kneel1 and all around us seems to lower2 ,we rise1 and all1 the distant and the near1 ,stands forth in sunny outline1 brave and clear2 ,we kneel how weak1 we rise how full of power6 ,why1 therefore1 should we do ourselves this wrong1 ,or others--that we are not always strong2 ,that we are ever overborne with care2 ,that we should ever weak or heartless be1 ,anxious or troubled1 when with us is prayer1 ,and joy and strength and courage are with thee80 ,see ,calderwood1 ,science and ,religion1 #bii-cji2 ,mc,cosh1 ,divine ,government1 #bae2 ,liddon1 ,elements of ,religion1 #agh-bjc2 ,hamilton1 ,autology1 #fij-fid4 ,see also ,jellett1 ,donnellan ,lectures on the ,efficacy of ,prayer2 ,butterworth1 ,story of ,notable ,prayers2 ,patton1 ,prayer and its ,answers2 ,monrad1 ,world of ,prayer2 ,prime1 ,power of ,prayer2 ,phelps1 ,the ,still ,hour2 ,haven1 and ,bickersteth1 on ,prayer2 ,prayer for ,colleges2 ,cox1 in ,expositor1 #ahgg3 chap4 #c2 ,faunce1 ,prayer as a ,theory and a ,fact2 ,trumbull1 ,prayer1 ,its ,nature and ,scope4 ,c4 ,if asked whether this relation between prayer and its providential answer can be scientifically tested1 we reply that it may be tested just as a father's love may be tested by a dutiful son4 7a7 ,there is a general proof of it in the past experience of the ,christian and in the past history of the church4 ,ps4 #aaf3a-h--8;,i love ,jehovah because he heareth my voice and my supplications40 ,luther prays for the dying ,melanchthon1 and he recovers4 ,george ,mller trusts to prayer1 and builds his great orphan-houses4 ,for a multitude of instances1 see ,prime1 ,answers to ,prayer4 ,charles ,h4 ,spurgeon3 8,if there is any fact that is proved1 it is that ,god hears prayer4 ,if there is any scientific statement that is capable of mathematical proof1 this is40 ,mr4 ,spurgeon's language is rhetorical3 he means simply that ,god's answers to prayer remove all reasonable doubt4 ,adoniram ,judson3 8,i never was deeply interested in any object1 ,i never prayed sincerely and earnestly for anything1 but it came2 at some time--no matter at how distant a day--somehow1 in some shape1 probably the last ,i should have devised--it came4 ,and yet ,i have always had so little faith6 ,may ,god forgive me1 and while he condescends to use me as his instrument1 wipe the sin of unbelief from my heart60 7b7 ,in condescension to human blindness1 ,god may sometimes submit to a formal test of his faithfulness and power1--as in the case of ,elijah and the priests of ,baal4 ,is4 #g3aj-ac--;,ahaz is rebuked for not asking a sign1--in him it indicated unbelief4 #a ,k4 #ah3cf-ch--;,elijah said1 8let it be known this day that thou art ,god in ,israel4444 ,then the fire of ,jehovah fell1 and consumed the burnt offering40 ,romaine speaks of 8a year famous for believing40 ,mat #ba3ba1 #bb--8;even if ye shall say unto this mountain1 ,be thou taken up and cast into the sea1 it shall be done4 ,and all things1 whatsoever ye shall ask in prayer1 believing1 ye shall receive40 8,impossible80 said ,napoleon2 8then it shall be done60 ,arthur ,hallam1 quoted in ,tennyson's ,life1 #a3dd--8,with respect to prayer1 you ask how ,i am to distinguish the operations of ,god in me from the motions of my own heart4 ,why should you distinguish them1 or how do you know that there is any distinction8 ,is ,god less ,god because he acts by general laws when he deals with the common elements of nature80 8,watch in prayer to see what cometh4 ,foolish boys that knock at a door in wantonness1 will not stay till somebody open to them2 but a man that hath business will knock1 and knock again1 till he gets his answer40 ,martineau1 ,seat of ,authority1 #ajb1 #ajc--8;,god is not beyond nature simply1--he is within it4 ,in nature and in mind we must find the action of his power4 ,there is no need of his being a third factor over and above the life of nature and the life of man40 ,hartley ,coleridge3 8,be not afraid to pray1--to pray is right4 ,pray if thou canst with hope1 but ever pray1 ,though hope be weak1 or sick with long delay2 ,pray in the darkness1 if there be no light4 ,far is the time1 remote from human sight1 ,when war and discord on the earth shall cease2 ,yet every prayer for universal peace ,avails the blessed time to expedite4 ,whate'er is good to wish1 ask that of heaven1 ,though it be what thou canst not hope to see2 ,pray to be perfect1 though the material leaven ,forbid the spirit so on earth to be2 ,but if for any wish thou dar'st not pray1 ,then pray to ,god to cast that wish away40 7c7 ,when proof sufficient to convince the candid inquirer has been already given1 it may not consist with the divine majesty to abide a test imposed by mere curiosity or scepticism1--as in the case of the ,jews who sought a sign from heaven4 ,mat4 #ab3ci--8;,an evil and adulterous generation seeketh after a sign2 and there shall no sign be given to it but the sign of ,jonah the prophet40 ,tyndall's prayer-gauge would ensure a conflict of prayers4 ,since our present life is a moral probation1 delay in the answer to our prayers1 and even the denial of specific things for which we pray1 may be only signs of ,god's faithfulness and love4 ,george ,mller3 8,i myself have been bringing certain requests before ,god now for seventeen years and six months1 and never a day has passed without my praying concerning them all this time2 yet the full answer has not come up to the present4 ,but ,i look for it2 ,i confidently expect it40 ,christ's prayer1 8let this cup pass away from me0 7,mat4 #bf3ci71 and ,paul's prayer that the 8thorn in the flesh0 might depart from him 7#b ,cor4 #ab3g1 #h71 were not answered in the precise way requested4 ,no more are our prayers always answered in the way we expect4 ,christ's prayer was not answered by the literal removing of the cup1 because the drinking of the cup was really his glory2 and ,paul's prayer was not answered by the literal removal of the thorn1 because the thorn was needful for his own perfecting4 ,in the case of both ,jesus and ,paul1 there were larger interests to be consulted than their own freedom from suffering4 7d7 ,since ,god's will is the link between prayer and its answer1 there can be no such thing as a physical demonstration of its efficacy in any proposed case4 ,physical tests have no application to things into which free will enters as a constitutive element4 ,but there are moral tests1 and moral tests are as scientific as physical tests can be4 ,diman1 ,theistic ,argument1 #egf1 alludes to ,goldwin ,smith's denial that any scientific method can be applied to history because it would make man a necessary link in a chain of cause and effect and so would deny his free will4 ,but ,diman says this is no more impossible than the development of the individual according to a fixed law of growth1 while yet free will is sedulously respected4 ,froude says history is not a science1 because no science could foretell ,mohammedanism or ,buddhism2 and ,goldwin ,smith says that 8prediction is the crown of all science40 ,but1 as ,diman remarks3 8geometry1 geology1 physiology1 are sciences1 yet they do not predict40 ,buckle brought history into contempt by asserting that it could be analyzed and referred solely to intellectual laws and forces4 ,to all this we reply that there may be scientific tests which are not physical1 or even intellectual1 but only moral4 ,such a test ,god urges his people to use1 in ,mal4 #c3aj--8;,bring ye the whole tithe into the storehouse 444 and prove me now herewith1 if ,i will not open you the windows of heaven1 and pour you out a blessing1 that there shall not be room enough to receive it40 ,all such prayer is a reflection of ,christ's words--some fragment of his teaching transformed into a supplication 7,john #ae3g2 see ,westcott1 ,bib4 ,com41 in loco72 all such prayer is moreover the work of the ,spirit of ,god 7,rom4 #h3bf1 #bg74 ,it is therefore sure of an answer4 ,but the test of prayer proposed by ,tyndall is not applicable to the thing to be tested by it4 ,hopkins1 ,prayer and the ,prayer-gauge1 #bb sq4--8,we cannot measure wheat by the yard1 or the weight of a discourse with a pair of scales4444 ,god's wisdom might see that it was not best for the petitioners1 nor for the objects of their petition1 to grant their request4 ,christians therefore could not1 without special divine authorization1 rest their faith upon the results of such a test4444 ,why may we not ask for great changes in nature8 ,for the same reason that a well-informed child does not ask for the moon as a plaything4444 ,there are two limitations upon prayer4 ,first1 except by special direction of ,god1 we cannot ask for a miracle1 for the same reason that a child could not ask his father to burn the house down4 ,nature is the house we live in4 ,secondly1 we cannot ask for anything under the laws of nature which would contravene the object of those laws4 ,whatever we can do for ourselves under these laws1 ,god expects us to do4 ,if the child is cold1 let him go near the fire1--not beg his father to carry him40 ,herbert ,spencer's ,sociology is only social physics4 ,he denies freedom1 and declares anyone who will affix ,d4 ,v4 to the announcement of the ,mildmay ,conference to be incapable of understanding sociology4 ,prevision excludes divine or human will4 ,but ,mr4 ,spencer intimates that the evils of natural selection may be modified by artificial selection4 ,what is this but the interference of will8 ,and if man can interfere1 cannot ,god do the same8 ,yet the wise child will not expect the father to give everything he asks for4 ,nor will the father who loves his child give him the razor to play with1 or stuff him with unwholesome sweets1 simply because the child asks these things4 ,if the engineer of the ocean steamer should give me permission to press the lever that sets all the machinery in motion1 ,i should decline to use my power and should prefer to leave such matters to him1 unless he first suggested it and showed me how4 ,so the ,holy ,spirit 8helpeth our infirmity2 for we know not how to pray as we ought2 but the ,spirit himself maketh intercession for us with groanings which cannot be uttered0 7,rom4 #h3bf74 ,and we ought not to talk of 8submitting0 to perfect ,wisdom1 or of 8being resigned0 to perfect ,love4 ,shakespeare1 ,antony and ,cleopatra1 #b3a--8,what they the gods do delay1 they do not deny4444 ,we1 ignorant of ourselves1 ,beg often our own harms1 which the wise powers ,deny us for our good2 so find we profit ,by losing of our prayers40 ,see ,thornton1 ,old-,fashioned ,ethics1 #bhf-big4 ,per contra1 see ,galton1 ,inquiries into ,human ,faculty1 #bgg-bid4 #c4 ,to ,christian activity4 ,here the truth lies between the two extremes of quietism and naturalism4 7a7 ,in opposition to the false abnegation of human reason and will which quietism demands1 we hold that ,god guides us1 not by continual miracle1 but by his natural providence and the energizing of our faculties by his ,spirit1 so that we rationally and freely do our own work1 and work out our own salvation4 ,upham1 ,interior ,life1 #cef1 defines quietism as 8cessation of wandering thoughts and discursive imaginations1 rest from irregular desires and affections1 and perfect submission of the will40 ,its advocates1 however1 have often spoken of it as a giving up of our will and reason1 and a swallowing up of these in the wisdom and will of ,god4 ,this phraseology is misleading1 and savors of a pantheistic merging of man in ,god4 ,dorner3 8,quietism makes ,god a monarch without living subjects40 ,certain ,english quietists1 like the ,mohammedans1 will not employ physicians in sickness4 ,they quote #b ,chron4 #af3ab1 #ac--;,asa 8sought not to ,jehovah1 but to the physicians4 ,and ,asa slept with his fathers40 ,they forget that the 8physicians0 alluded to in ,chronicles were probably heathen necromancers4 ,cromwell to his ,ironsides3 8,trust ,god1 and keep your powder dry60 ,providence does not exclude1 but rather implies the operation of natural law1 by which we mean ,god's regular way of working4 ,it leaves no excuse for the sarcasm of ,robert ,browning's ,mr4 ,sludge the ,medium1 #bbc--8,saved your precious self from what befell ,the thirty-three whom ,providence forgot40 ,schurman1 ,belief in ,god1 #bac--8,the temples were hung with the votive offerings of those only who had escaped drowning40 8,so like ,provvy60 ,bentham used to say1 when anything particularly unseemly occurred in the way of natural catastrophe1 ,god reveals himself in natural law4 ,physicians and medicine are his methods1 as well as the impartation of faith and courage to the patient4 ,the advocates of faith-cure should provide by faith that no believing ,christian should die4 ,with the apostolic miracles should go inspiration1 as ,edward ,irving declared4 8,every man is as lazy as circumstances will admit40 ,we throw upon the shoulders of ,providence the burdens which belong to us to bear4 8,work out your own salvation with fear and trembling2 for it is ,god who worketh in you both to will and to work1 for his good pleasure0 7,phil4 #b3ab1 #ac74 ,prayer without the use of means is an insult to ,god4 8,if ,god has decreed that you should live1 what is the use of your eating or drinking80 ,can a drowning man refuse to swim1 or even to lay hold of the rope that is thrown to him1 and yet ask ,god to save him on account of his faith8 8,tie your camel10 said ,mohammed1 8and commit it to ,god40 ,frederick ,douglas used to say that when in slavery he often prayed for freedom1 but his prayer was never answered till he prayed with his feet--and ran away4 ,whitney1 ,integrity of ,christian ,science1 #fh--8,the existence of the dynamo at the power-house does not make unnecessary the trolley line1 nor the secondary motor1 nor the conductor's application of the power4 ,true quietism is a resting in the ,lord after we have done our part40 ,ps4 #cg3g--8,rest in ,jehovah1 and wait patiently for him02 ,is4 #eg3b--8;,he entereth into peace2 they rest in their beds1 each one that walketh in his uprightness04 ,ian ,maclaren1 ,cure of ,souls1 #adg--8,religion has three places of abode3 in the reason1 which is theology2 in the conscience1 which is ethics2 and in the heart1 which is quietism40 ,on the self-guidance of ,christ1 see ,adamson1 ,the ,mind in ,christ1 #bjb-bcb4 ,george ,mller1 writing about ascertaining the will of ,god1 says3 8,i seek at the beginning to get my heart into such a state that it has no will of its own in regard to a given matter4 ,nine tenths of the difficulties are overcome when our hearts are ready to do the ,lord's will1 whatever it may be4 ,having done this1 ,i do not leave the result to feeling or simple impression4 ,if ,i do so1 ,i make myself liable to a great delusion4 ,i seek the will of the ,spirit of ,god through1 or in connection with1 the ,word of ,god4 ,the ,spirit and the ,word must be combined4 ,if ,i look to the ,spirit alone1 without the ,word1 ,i lay myself open to great delusions also4 ,if the ,holy ,ghost guides us at all1 he will do it according to the ,scriptures1 and never contrary to them4 ,next ,i take into account providential circumstances4 ,these often plainly indicate ,god's will in connection with his ,word and his ,spirit4 ,i ask ,god in prayer to reveal to me his will aright4 ,thus through prayer to ,god1 the study of the ,word1 and reflection1 ,i come to a deliberate judgment according to the best of my knowledge and ability1 and1 if my mind is thus at peace1 ,i proceed accordingly40 ,we must not confound rational piety with false enthusiasm4 ,see ,isaac ,taylor1 ,natural ,history of ,enthusiasm4 8,not quiescence1 but acquiescence1 is demanded of us40 ,as ,god feeds 8the birds of the heaven0 7,mat4 #f3bf71 not by dropping food from heaven into their mouths1 but by stimulating them to seek food for themselves1 so ,god provides for his rational creatures by giving them a sanctified common sense and by leading them to use it4 ,in a true sense ,christianity gives us more will than ever4 ,the ,holy ,spirit emancipates the will1 sets it upon proper objects1 and fills it with new energy4 ,we are therefore not to surrender ourselves passively to whatever professes to be a divine suggestion3 #a ,john #d3a--8;believe not every spirit1 but prove the spirits1 whether they are of ,god40 ,the test is the revealed word of ,god3 ,is4 #h3bj--8,to the law and to the testimony6 if they speak not according to this word1 surely there is no morning for them40 ,see remarks on false ,mysticism1 pages #cb1 #cc4 7b7 ,in opposition to naturalism1 we hold that ,god is continually near the human spirit by his providential working1 and that this providential working is so adjusted to the ,christian's nature and necessities as to furnish instruction with regard to duty1 discipline of religious character1 and needed help and comfort in trial4 ,in interpreting ,god's providences1 as in interpreting ,scripture1 we are dependent upon the ,holy ,spirit4 ,the work of the ,spirit is1 indeed1 in great part an application of ,scripture truth to present circumstances4 ,while we never allow ourselves to act blindly and irrationally1 but accustom ourselves to weigh evidence with regard to duty1 we are to expect1 as the gift of the ,spirit1 an understanding of circumstances--a fine sense of ,god's providential purposes with regard to us1 which will make our true course plain to ourselves1 although we may not always be able to explain it to others4 ,the ,christian may have a continual divine guidance4 ,unlike the unfaithful and unbelieving1 of whom it is said1 in ,ps4 #ajf3ac1 8,they waited not for his counsel10 the true believer has wisdom given him from above4 ,ps4 #cb3h--8;,i will instruct thee and teach thee in the way which thou shalt go02 ,prov4 #c3f--8;,in all thy ways acknowledge him1 ,and he will direct thy paths02 ,phil4 #a3i--8;,and this ,i pray1 that your love may abound yet more and more in knowledge and all discernment0 7 spiritual discernment72 ,james #a3e--8;if any of you lacketh wisdom1 let him ask of ,god1 who giveth 7 7 to all liberally and upbraideth not02 ,john #ae3ae--8,no longer do ,i call you servants2 for the servant knoweth not what his lord doeth3 but ,i have called you friends02 ,col4 #a3i1 #aj--8that ye may be filled with the knowledge of his will in all spiritual wisdom and understanding1 to walk worthily of the ,lord unto all pleasing40 ,god's ,spirit makes ,providence as well as the ,bible personal to us4 ,from every page of nature1 as well as of the ,bible1 the living ,god speaks to us4 ,tholuck3 8,the more we recognize in every daily occurrence ,god's secret inspiration1 guiding and controlling us1 the more will all which to others wears a common and every-day aspect prove to us a sign and a wondrous work40 ,hutton1 ,essays3 8,animals that are blind slaves of impulse1 driven about by forces from within1 have so to say fewer valves in their moral constitution for the entrance of divine guidance4 ,but minds alive to every word of ,god give constant opportunity for his interference with suggestions that may alter the course of their lives4 ,the higher the mind1 the more it glides into the region of providential control4 ,god turns the good by the slightest breath of thought40 ,so the ,christian hymn1 8,guide me1 ,o thou great ,jehovah60 likens ,god's leading of the believer to that of ,israel by the pillar of fire and cloud2 and ,paul in his dungeon calls himself 8the prisoner of ,christ ,jesus0 7,eph4 #c3a74 ,affliction is the discipline of ,god's providence4 ,greek proverb3 8,he who does not get thrashed1 does not get educated40 ,on ,god's ,leadings1 see ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #efj-efb4 ,abraham 8went out1 not knowing whither he went0 7,heb4 #aa3h74 ,not till he reached ,canaan did he know the place of his destination4 ,like a child he placed his hand in the hand of his unseen ,father1 to be led whither he himself knew not4 ,we often have guidance without discernment of that guidance4 ,is4 #db3af--8;,i will bring the blind by a way that they know not2 in paths that they know not will ,i lead them40 ,so we act more wisely than we ourselves understand1 and afterwards look back with astonishment to see what we have been able to accomplish4 ,emerson3 8,himself from ,god he could not free2 ,he builded better than he knew40 ,disappointments8 ,ah1 you make a mistake in the spelling2 the ,d should be an ,h3 ,his appointments4 ,melanchthon3 8,quem poet fortunam1 nos ,deum appellamus40 ,chinese proverb3 8,the good ,god never smites with both hands40 8,tact is a sort of psychical automatism0 7,ladd74 ,there is a ,christian tact which is rarely at fault1 because its possessor is 8led by the ,spirit of ,god0 7,rom4 #h3ad74 ,yet we must always make allowance1 as ,oliver ,cromwell used to say1 8for the possibility of being mistaken40 ,when ,luther's friends wrote despairingly of the negotiations at the ,diet of ,worms1 he replied from ,coburg that he had been looking up at the night sky1 spangled and studded with stars1 and had found no pillars to hold them up4 ,and yet they did not fall4 ,god needs no props for his stars and planets4 ,he hangs them on nothing4 ,so1 in the working of ,god's providence1 the unseen is prop enough for the seen4 ,henry ,drummond1 ,life1 #abg--8,to find out ,god's will3 #a4 ,pray4 #b4 ,think4 #c4 ,talk to wise people1 but do not regard their decision as final4 #d4 ,beware of the bias of your own will1 but do not be too much afraid of it 7,god never unnecessarily thwarts a man's nature and likings1 and it is a mistake to think that his will is always in the line of the disagreeable74 #e4 ,meantime1 do the next thing 7for doing ,god's will in small things is the best preparation for knowing it in great things74 #f4 ,when decision and action are necessary1 go ahead4 #g4 ,never reconsider the decision when it is finally acted on2 and #h4 ,you will probably not find out until afterwards1 perhaps long afterwards1 that you have been led at all40 ,amiel lamented that everything was left to his own responsibility and declared3 8,it is this thought that disgusts me with the government of my own life4 ,to win true peace1 a man needs to feel himself directed1 pardoned and sustained by a supreme ,power1 to feel himself in the right road1 at the point where ,god would have him be1--in harmony with ,god and the universe4 ,this faith gives strength and calm4 ,i have not got it4 ,all that is seems to me arbitrary and fortuitous40 ,how much better is ,wordsworth's faith1 ,excursion1 book #d3eha--8,one adequate support ,for the calamities of mortal life ,exists1 one only3 an assured belief ,that the procession of our fate1 howe'er ,sad or disturbed1 is ordered by a ,being ,of infinite benevolence and power1 ,whose everlasting purposes embrace ,all accidents1 converting them to good40 ,mrs4 ,browning1 ,de ,profundis1 stanza xxiii--8,i praise thee while my days go on2 ,i love thee while my days go on6 ,through dark and dearth1 through fire and frost1 ,with emptied arms and treasure lost1 ,i thank thee while my days go on60 #d4 ,to the evil acts of free agents4 7a7 ,here we must distinguish between the natural agency and the moral agency of ,god1 or between acts of permissive providence and acts of efficient causation4 ,we are ever to remember that ,god neither works evil1 nor causes his creatures to work evil4 ,all sin is chargeable to the self-will and perversity of the creature2 to declare ,god the author of it is the greatest of blasphemies4 ,bp4 ,wordsworth3 8,god foresees evil deeds1 but never forces them40 8,god does not cause sin1 any more than the rider of a limping horse causes the limping40 ,nor can it be said that ,satan is the author of man's sin4 ,man's powers are his own4 ,not ,satan1 but the man himself1 gives the wrong application to these powers4 ,not the cause1 but the occasion1 of sin is in the tempter2 the cause is in the evil will which yields to his persuasions4 7b7 ,but while man makes up his evil decision independently of ,god1 ,god does1 by his natural agency1 order the method in which this inward evil shall express itself1 by limiting it in time1 place1 and measure1 or by guiding it to the end which his wisdom and love1 and not man's intent1 has set4 ,in all this1 however1 ,god only allows sin to develop itself after its own nature1 so that it may be known1 abhorred1 and if possible overcome and forsaken4 ,philippi1 ,glaubenslehre1 #b3bgb-bhd--8;,judas's treachery works the reconciliation of the world1 and ,israel's apostasy the salvation of the ,gentiles4444 ,god smooths the path of the sinner1 and gives him chance for the outbreak of the evil1 like a wise physician who draws to the surface of the body the disease that has been raging within1 in order that it may be cured1 if possible1 by mild means1 or1 if not1 may be removed by the knife40 ,christianity rises in spite of1 nay1 in consequence of opposition1 like a kite against the wind4 ,when ,christ has used the sword with which he has girded himself1 as he used ,cyrus and the ,assyrian1 he breaks it and throws it away4 ,he turns the world upside down that he may get it right side up4 ,he makes use of every member of society1 as the locomotive uses every cog4 ,the sufferings of the martyrs add to the number of the church2 the worship of relics stimulates the ,crusades2 the worship of the saints leads to miracle plays and to the modern drama2 the worship of images helps modern art2 monasticism1 scholasticism1 the ,papacy1 even sceptical and destructive criticism stir up defenders of the faith4 ,shakespeare1 ,richard ,,iii1 #e3a--8,thus doth he force the swords of wicked men ,to turn their own points on their masters' bosoms02 ,hamlet1 #a3b--8;,foul deeds will rise1 though all the earth o'erwhelm them1 to men's eyes02 ,macbeth1 #a3g--8;,even handed justice ,commends the ingredients of the poisoned chalice ,to our own lips40 ,the ,emperor of ,germany went to ,paris incognito and returned1 thinking that no one had known of his absence4 ,but at every step1 going and coming1 he was surrounded by detectives who saw that no harm came to him4 ,the swallow drove again and again at the little struggling moth1 but there was a plate glass window between them which neither one of them knew4 ,charles ,darwin put his cheek against the plate glass of the cobra's cage1 but could not keep himself from starting when the cobra struck4 ,tacitus1 ,annales1 #ad3e--8,noctem sideribus illustrem1 quasi convinsendum ad scelus1 dii prbuere0--8a night brilliant with stars1 as if for the purpose of proving the crime1 was granted by the gods40 ,see ,f4 ,a4 ,noble1 ,our ,redemption1 #ei-gf1 on the self-registry and self-disclosure of sin1 with quotation from ,daniel ,webster's speech in the case of ,knapp at ,salem3 8,it must be confessed4 ,it will be confessed4 ,there is no refuge from confession but suicide1 and suicide is confession40 7c7 ,in cases of persistent iniquity1 ,god's providence still compels the sinner to accomplish the design with which he and all things have been created1 namely1 the manifestation of ,god's holiness4 ,even though he struggle against ,god's plan1 yet he must by his very resistance serve it4 ,his sin is made its own detector1 judge1 and tormentor4 ,his character and doom are made a warning to others4 ,refusing to glorify ,god in his salvation1 he is made to glorify ,god in his destruction4 ,is4 #aj3e1 #g--8;,ho ,assyrian1 the rod of mine anger1 the staff in whose hand is mine indignation6444 ,howbeit1 he meaneth not so40 ,charles ,kingsley1 ,two ,years ,ago3 8,he ,treluddra is one of those base natures1 whom fact only lashes into greater fury1--a ,pharaoh1 whose heart the ,lord himself can only harden0--here we would add the qualification3 8consistently with the limits which he has set to the operations of his grace40 ,pharaoh's ordering the destruction of the ,israelitish children 7,ex4 #a3af7 was made the means of putting ,moses under royal protection1 of training him for his future work1 and finally of rescuing the whole nation whose sons ,pharaoh sought to destroy4 ,so ,god brings good out of evil2 see ,tyler1 ,theology of ,greek ,poets1 #bh-ce4 ,emerson3 8,my will fulfilled shall be1 ,for in daylight as in dark ,my thunderbolt has eyes to see ,his way home to the mark40 ,see also ,edwards1 ,works1 #d3cjj-cab4 ,col4 #b3ae--8;having stripped off from himself the principalities and the powers0--the hosts of evil spirits that swarmed upon him in their final onset--8he made a show of them openly1 triumphing over them in it10 i4 e41 in the cross1 thus turning their evil into a means of good4 ,royce1 ,spirit of ,modern ,philosophy1 #ddc1--8,love1 seeking for absolute evil1 is like an electric light engaged in searching for a shadow1--when ,love gets there1 the shadow has disappeared40 ,but this means1 not that all things are good1 but that 8all things work together for good0 7,rom4 #h3bh7--;,god overruling for good that which in itself is only evil4 ,john ,wesley3 8,god buries his workmen1 but carries on his work40 ,sermon on 8,the ,devil's ,mistakes03 ,satan thought he could overcome ,christ in the wilderness1 in the garden1 on the cross4 ,he triumphed when he cast ,paul into prison4 ,but the cross was to ,christ a lifting up1 that should draw all men to him 7,john #ab3cb71 and ,paul's imprisonment furnished his epistles to the ,new ,testament4 8,it is one of the wonders of divine love that even our blemishes and sins ,god will take when we truly repent of them and give them into his hands1 and will in some way make them to be blessings4 ,a friend once showed ,ruskin a costly handkerchief on which a blot of ink had been made4 #8,nothing can be done with that1' the friend said1 thinking the handkerchief worthless and ruined now4 ,ruskin carried it away with him1 and after a time sent it back to his friend4 ,in a most skilful and artistic way1 he had made a fine design in ,india ink1 using the blot as its basis4 ,instead of being ruined1 the handkerchief was made far more beautiful and valuable4 ,so ,god takes the blots and stains upon our lives1 the disfiguring blemishes1 when we commit them to him1 and by his marvellous grace changes them into marks of beauty4 ,david's grievous sin was not only forgiven1 but was made a transforming power in his life4 ,peter's pitiful fall became a step upward through his ,lord's forgiveness and gentle dealing40 ,so 8men may rise on stepping stones ,of their dead selves to higher things0 7,tennyson1 ,in ,memoriam1 ,i74 ,section ,,iv4--,good ,and ,evil ,angels4 ,as ministers of divine providence there is a class of finite beings1 greater in intelligence and power than man in his present state1 some of whom positively serve ,god's purpose by holiness and voluntary execution of his will1 some negatively1 by giving examples to the universe of defeated and punished rebellion1 and by illustrating ,god's distinguishing grace in man's salvation4 ,the scholastic subtleties which encumbered this doctrine in the ,middle ,ages1 and the exaggerated representations of the power of evil spirits which then prevailed1 have led1 by a natural reaction1 to an undue depreciation of it in more recent times4 ,for scholastic discussions1 see ,thomas ,aquinas1 ,summa 7ed4 ,migne71 #a3hcc-iic4 ,the scholastics debated the questions1 how many angels could stand at once on the point of a needle 7relation of angels to space72 whether an angel could be in two places at the same time2 how great was the interval between the creation of angels and their fall2 whether the sin of the first angel caused the sin of the rest2 whether as many retained their integrity as fell2 whether our atmosphere is the place of punishment for fallen angels2 whether guardian-angels have charge of children from baptism1 from birth1 or while the infant is yet in the womb of the mother2 even the excrements of angels were subjects of discussion1 for if there was 8angels' food0 7,ps4 #gh3be71 and if angels ate 7,gen4 #ah3h71 it was argued that we must take the logical consequences4 ,dante makes the creation of angels simultaneous with that of the universe at large4 8,the fall of the rebel angels he considers to have taken place within twenty seconds of their creation1 and to have originated in the pride which made ,lucifer unwilling to await the time prefixed by his ,maker for enlightening him with perfect knowledge0--see ,rossetti1 ,shadow of ,dante1 #ad1 #ae4 ,milton1 unlike ,dante1 puts the creation of angels ages before the creation of man4 ,he tells us that ,satan's first name in heaven is now lost4 ,the sublime associations with which ,milton surrounds the adversary diminish our abhorrence of the evil one4 ,satan has been called the hero of the ,paradise ,lost4 ,dante's representation is much more true to ,scripture4 ,but we must not go to the extreme of giving ludicrous designations to the devil4 ,this indicates and causes scepticism as to his existence4 ,in medival times men's minds were weighed down by the terror of the spirit of evil4 ,it was thought possible to sell one's soul to ,satan1 and such compacts were written with blood4 ,goethe represents ,mephistopheles as saying to ,faust3 8,i to thy service here agree to bind me1 ,to run and never rest at call of thee2 ,when over yonder thou shalt find me1 ,then thou shalt do as much for me40 ,the cathedrals cultivated and perpetuated this superstition1 by the figures of malignant demons which grinned from the gargoyles of their roofs and the capitals of their columns1 and popular preaching exalted ,satan to the rank of a rival god--a god more feared than was the true and living ,god4 ,satan was pictured as having horns and hoofs--an image of the sensual and bestial--which led ,cuvier to remark that the adversary could not devour1 because horns and hoofs indicated not a carnivorous but a ruminant quadruped4 ,but there is certainly a possibility that the ascending scale of created intelligences does not reach its topmost point in man4 ,as the distance between man and the lowest forms of life is filled in with numberless gradations of being1 so it is possible that between man and ,god there exist creatures of higher than human intelligence4 ,this possibility is turned to certainty by the express declarations of ,scripture4 ,the doctrine is interwoven with the later as well as with the earlier books of revelation4 ,quenstedt 7,theol41 #a3fbi7 regards the existence of angels as antecedently probable1 because there are no gaps in creation2 nature does not proceed per saltum4 ,as we have 7#a7 beings purely corporeal1 as stones2 7#b7 beings partly corporeal and partly spiritual1 as men3 so we should expect in creation 7#c7 beings wholly spiritual1 as angels4 ,godet1 in his ,biblical ,studies of the ,o4 ,t41 #a-bi1 suggests another series of gradations4 ,as we have 7#a7 vegetables--species without individuality2 7#b7 animals--individuality in bondage to species2 and 7#c7 men--species overpowered by individuality3 so we may expect 7#d7 angels--individuality without species4 ,if souls live after death1 there is certainly a class of disembodied spirits4 ,it is not impossible that ,god may have created spirits without bodies4 ,e4 ,g4 ,robinson1 ,christian ,theology1 #aaj--8,the existence of lesser deities in all heathen mythologies1 and the disposition of man everywhere to believe in beings superior to himself and inferior to the supreme ,god1 is a presumptive argument in favor of their existence40 ,locke3 8,that there should be more species of intelligent creatures above us than there are of sensible and material below us1 is probable to me from hence1 that in all the visible and corporeal world we see no chasms and gaps40 ,foster1 ,christian ,life and ,theology1 #aic--8;,a man may certainly believe in the existence of angels upon the testimony of one who claims to have come from the heavenly world1 if he can believe in the ,ornithorhyncus upon the testimony of travelers40 ,tennyson1 ,two ,voices3 8,this truth within thy mind rehearse1 ,that in a boundless universe ,is boundless better1 boundless worse4 ,think you this world of hopes and fears ,could find no statelier than his peers ,in yonder hundred million spheres80 ,the doctrine of angels affords a barrier against the false conception of this world as including the whole spiritual universe4 ,earth is only part of a larger organism4 ,as ,christianity has united ,jew and ,gentile1 so hereafter will it blend our own and other orders of creation3 ,col4 #b3aj--8who is the head of all principality and power0--,christ is the head of angels as well as of men2 ,eph4 #a3aj--8to sum up all things in ,christ1 the things in the heavens1 and the things upon the earth40 ,on ,christ and ,angels1 see ,robertson ,smith in ,the ,expositor1 second series1 vols4 #a1 #b1 #c4 ,on the general subject of angels1 see also ,whately1 ,good and ,evil ,angels2 ,twesten1 transl4 in ,bib4 ,sac41 #a3gfh1 and #b3ajh2 ,philippi1 ,glaubenslehre1 #b3bhb-ccg1 and #c3bea-ced2 ,birks1 ,difficulties of ,belief1 #gh sq42 ,scott1 ,existence of ,evil ,spirits2 ,herzog1 ,encyclopdie1 arts43 ,engel1 ,teufel2 ,jewett1 ,diabolology1--the ,person and ,kingdom of ,satan2 ,alexander1 ,demonic ,possession4 ,i4 ,scripture ,statements and ,imitations4 #a4 ,as to the nature and attributes of angels4 7a7 ,they are created beings4 ,ps4 #adh3b-e--8,praise ye him1 all his angels4444 ,for he commanded1 and they were created02 ,col4 #a3af--8;for in him were all things created 444 whether thrones or dominions or principalities or powers02 cf4 #a ,pet4 #c3cb--8;angels and authorities and powers40 ,god alone is uncreated and eternal4 ,this is implied in #a ,tim4 #f3af--8who only hath immortality40 7b7 ,they are incorporeal beings4 ,in ,heb4 #a3ad1 where a single word is used to designate angels1 they are described as 8spirits0--8are they not all ministering spirits80 ,men1 with their twofold nature1 material as well as immaterial1 could not well be designated as 8spirits40 ,that their being characteristically 8spirits0 forbids us to regard angels as having a bodily organism1 seems implied in ,eph4 #f3ab--8;for our wrestling is not against flesh and blood1 but against 444 the spiritual hosts or 8things0 of wickedness in the heavenly places02 cf4 ,eph4 #a3c2 #b3f4 ,in ,gen4 #f3b1 8sons of ,god0 1 not angels1 but descendants of ,seth and worshipers of the true ,god 7see ,murphy1 ,com41 in loco74 ,in ,ps4 #gh3be 7,a4 ,v471 8angels' food0 manna coming from heaven where angels dwell2 better1 however1 read with ,rev4 ,vers43 8bread of the mighty0--probably meaning angels1 though the word 8mighty0 is nowhere else applied to them2 possibly 8bread of princes or nobles10 i4 e41 the finest1 most delicate bread4 ,mat #bb3cj--8neither marry1 nor are given in marriage1 but are as angels in heaven0--and ,luke #bj3cf--8neither can they die any more3 for they are equal unto the angels0--imply only that angels are without distinctions of sex4 ,saints are to be like angels1 not as being incorporeal1 but as not having the same sexual relations which they have here4 ,there are no 8souls of angels10 as there are 8souls of men0 7,rev4 #ah3ac71 and we may infer that angels have no bodies for souls to inhabit2 see under ,essential ,elements of ,human ,nature4 ,nevius1 ,demon-,possession1 #beh1 attributes to evil spirits an instinct or longing for a body to possess1 even though it be the body of an inferior animal3 8,so in ,scripture we have spirits represented as wandering about to seek rest in bodies1 and asking permission to enter into swine0 7,mat4 #ab3dc2 #h3ca74 ,angels therefore1 since they have no bodies1 know nothing of growth1 age1 or death4 ,martensen1 ,christian ,dogmatics1 #acc--8;,it is precisely because the angels are only spirits1 but not souls1 that they cannot possess the same rich existence as man1 whose soul is the point of union in which spirit and nature meet40 7c7 ,they are personal--that is1 intelligent and voluntary--agents4 #b ,sam4 #ad3bj--8wise1 according to the wisdom of an angel of ,god02 ,luke #d3cd--8;,i know thee who thou art1 the ,holy ,one of ,god02 #b ,tim4 #b3bf--8snare of the devil 444 taken captive by him unto his will02 ,rev4 #bb3i--8,see thou do it not0 exercise of will2 ,rev4 #ab3ab--8,the devil is gone down unto you1 having great wrath0 set purpose of evil4 7d7 ,they are possessed of superhuman intelligence and power1 yet an intelligence and power that has its fixed limits4 ,mat4 #bd3cf--8of that day and hour knoweth no one1 not even the angels of heaven0 their knowledge1 though superhuman1 is yet finite4 #a ,pet4 #a3ab--8which things angels desire to look into02 ,ps4 #ajc3bj--8;angels 444 mighty in strength02 #b ,thess4 #a3g--8the angels of his power02 #b ,pet4 #b3aa--8;angels1 though greater than men in might and power02 ,rev4 #bj3b1 #aj--8laid hold on the dragon 444 and bound him 444 cast into the lake of fire40 ,compare ,ps4 #gb3ah--8;,god 444 ,who only doeth wondrous things0 only ,god can perform miracles4 ,angels are imperfect compared with ,god 7,job #d3ah2 #ae3ae2 #be3e74 ,power1 rather than beauty or intelligence1 is their striking characteristic4 ,they are 8principalities and powers0 7,col4 #a3af74 ,they terrify those who behold them 7,mat4 #bh3d74 ,the rolling away of the stone from the sepulchre took strength4 ,a wheel of granite1 eight feet in diameter and one foot thick1 rolling in a groove1 would weigh more than four tons4 ,mason1 ,faith of the ,gospel1 #hf--8,the spiritual might and burning indignation in the face of ,stephen reminded the guilty ,sanhedrin of an angelic vision40 ,even in their tenderest ministrations they strengthen 7,luke #bb3dc2 cf4 ,dan4 #aj3ai74 ,in #a ,tim4 #f3ae--8,king of kings and ,lord of lords0--the words 8kings0 and 8lords0 7 and 7 may refer to angels4 ,in the case of evil spirits especially1 power seems the chief thing in mind1 e4 g41 8the prince of this world10 8the strong man armed10 8the power of darkness10 8rulers of the darkness of this world10 8the great dragon10 8all the power of the enemy10 8all these things will ,i give thee10 8deliver us from the evil one40 7e7 ,they are an order of intelligences distinct from man and older than man4 ,angels are distinct from man4 #a ,cor4 #f3c--8we shall judge angels02 ,heb4 #a3ad--8;,are they not all ministering spirits1 sent forth to do service for the sake of them that shall inherit salvation80 ,they are not glorified human spirits2 see ,heb4 #b3af--8;for verily not to angels doth he give help1 but he giveth help to the seed of ,abraham02 also #ab3bb1 #bc1 where 8the innumerable hosts of angels0 are distinguished from 8the church of the firstborn0 and 8the spirits of just men made perfect40 ,in ,rev4 #bb3i--8;,i am a fellow-servant with thee0--8fellow-servant0 intimates likeness to men1 not in nature1 but in service and subordination to ,god1 the proper object of worship4 ,sunday ,school ,times1 ,mch4 #ae1 #aijb3adf--8;,angels are spoken of as greater in power and might than man1 but that could be said of many a lower animal1 or even of whirlwind and fire4 ,angels are never spoken of as a superior order of spiritual beings4 ,we are to #8judge angels' 7#a ,cor4 #f3c71 and inferiors are not to judge superiors40 ,angels are an order of intelligences older than man4 ,the ,fathers made the creation of angels simultaneous with the original calling into being of the elements1 perhaps basing their opinion on the apocryphal ,ecclesiasticus1 #ah3a--8;he that liveth eternally created all things together40 ,in ,job #ch3g1 the ,hebrews parallelism makes 8morning stars0--8sons of ,god10 so that angels are spoken of as present at certain stages of ,god's creative work4 ,the mention of 8the serpent0 in ,gen4 #c3a implies the fall of ,satan before the fall of man4 ,we may infer that the creation of angels took place before the creation of man--the lower before the higher4 ,in ,gen4 #b3a1 8all the host of them10 which ,god had created1 may be intended to include angels4 ,man was the crowning work of creation1 created after angels were created4 ,mason1 ,faith of the ,gospel1 #ha--8;,angels were perhaps created before the material heavens and earth--a spiritual substratum in which the material things were planted1 a preparatory creation to receive what was to follow4 ,in the vision of ,jacob they ascend first and descend after2 their natural place is in the world below40 ,the constant representation of angels as personal beings in ,scripture cannot be explained as a personification of abstract good and evil1 in accommodation to ,jewish superstitions1 without wresting many narrative passages from their obvious sense2 implying on the part of ,christ either dissimulation or ignorance as to an important point of doctrine2 and surrendering belief in the inspiration of the ,old ,testament from which these ,jewish views of angelic beings were derived4 ,jesus accommodated himself to the popular belief in respect at least to 8,abraham's bosom0 7,luke #af3bb71 and he confessed ignorance with regard to the time of the end 7,mark #ac3cb72 see ,rush ,rhees1 ,life of ,jesus of ,nazareth1 #bde-bdh4 ,but in the former case his hearers probably understood him to speak figuratively and rhetorically1 while in the latter case there was no teaching of the false but only limitation of knowledge with regard to the true4 ,our ,lord did not hesitate to contradict ,pharisaic belief in the efficacy of ceremonies1 and ,sadducean denial of resurrection and future life4 ,the doctrine of angels had even stronger hold upon the popular mind than had these errors of the ,pharisees and ,sadducees4 ,that ,jesus did not correct or deny the general belief1 but rather himself expressed and confirmed it1 implies that the belief was rational and ,scriptural4 ,for one of the best statements of the argument for the existence of evil spirits1 see ,broadus1 ,com4 on ,mat4 #h3bh4 ,eph4 #c3aj--8to the intent that now unto the principalities and the powers in the heavenly places might be made known through the church the manifold wisdom of ,god0--excludes the hypothesis that angels are simply abstract conceptions of good or evil4 ,we speak of 8moon-struck0 people 7lunatics71 only when we know that nobody supposes us to believe in the power of the moon to cause madness4 ,but ,christ's contemporaries did suppose him to believe in angelic spirits1 good and evil4 ,if this belief was an error1 it was by no means a harmless one1 and the benevolence as well as the veracity of ,christ would have led him to correct it4 ,so too1 if ,paul had known that there were no such beings as angels1 he could not honestly have contented himself with forbidding the ,colossians to worship them 7,col #b3ah7 but would have denied their existence1 as he denied the existence of heathen gods 7#a ,cor4 #h3d74 ,theodore ,parker said it was very evident that ,jesus ,christ believed in a personal devil4 ,harnack1 ,wesen des ,christenthums1 #ce--8,there can be no doubt that ,jesus shared with his contemporaries the representation of two kingdoms1 the kingdom of ,god and the kingdom of the devil40 ,wendt1 ,teaching of ,jesus1 #a3afd--;,jesus 8makes it appear as if ,satan was the immediate tempter4 ,i am far from thinking that he does so in a merely figurative way4 ,beyond all doubt ,jesus accepted the contemporary ideas as to the real existence of ,satan1 and accordingly1 in the particular cases of disease referred to1 he supposes a real ,satanic temptation40 ,maurice1 ,theological ,essays1 #cb1 #cd--8,the acknowledgment of an evil spirit is characteristic of ,christianity40 ,h4 ,b4 ,smith1 ,system1 #bfa--8;,it would appear that the power of ,satan in the world reached its culminating point at the time of ,christ1 and has been less ever since40 ,the same remark applies to the view which regards ,satan as but a collective term for all evil beings1 human or superhuman4 ,the ,scripture representations of the progressive rage of the great adversary1 from his first assault on human virtue in ,genesis to his final overthrow in ,revelation1 join with the testimony of ,christ just mentioned1 to forbid any other conclusion than this1 that there is a personal being of great power1 who carries on organized opposition to the divine government4 ,crane1 ,the ,religion of ,to-morrow1 #bii sq4--8,we well say #8personal devil1' for there is no devil but personality40 ,we cannot deny the personality of ,satan except upon principles which would compel us to deny the existence of good angels1 the personality of the ,holy ,spirit1 and the personality of ,god the ,father1--we may add1 even the personality of the human soul4 ,says ,nigel ,penruddock in ,lord ,beaconsfield's 8,endymion03 8,give me a single argument against his ,satan's personality1 which is not applicable to the personality of the ,deity40 ,one of the most ingenious devices of ,satan is that of persuading men that he has no existence4 ,next to this is the device of substituting for belief in a personal devil the belief in a merely impersonal spirit of evil4 ,such a substitution we find in ,pfleiderer1 ,philosophy of ,religion1 #a3caa--8,the idea of the devil was a welcome expedient for the need of advanced religious reflection1 to put ,god out of relation to the evil and badness of the world40 ,pfleiderer tells us that the early optimism of the ,hebrews1 like that of the ,greeks1 gave place in later times to pessimism and despair4 ,but the ,hebrews still had hope of deliverance by the ,messiah and an apocalyptic reign of good4 ,for the view that ,satan is merely a collective term for all evil beings1 see ,bushnell1 ,nature and the ,supernatural1 #aca-acg4 ,bushnell1 holding moral evil to be a necessary 8condition privative0 of all finite beings as such1 believes that 8good angels have all been passed through and helped up out of a fall1 as the redeemed of mankind will be40 8,elect angels0 7#a ,tim4 #e3ba7 then would mean those saved after falling1 not those saved from falling2 and 8,satan0 would be1 not the name of a particular person1 but the all or total of all bad minds and powers4 ,per contra1 see ,smith's ,bible ,dictionary1 arts43 ,angels1 ,demons1 ,demoniacs1 ,satan2 ,trench1 ,studies in the ,gospels1 #af-bf4 ,for a comparison of ,satan in the ,book of ,job1 with ,milton's ,satan in 8,paradise ,lost10 and ,goethe's ,mephistopheles in 8,faust10 see ,masson1 ,the ,three ,devils4 ,we may add to this list ,dante's ,satan 7or ,dis7 in the 8,divine ,comedy10 ,byron's ,lucifer in 8,cain10 and ,mrs4 ,browning's ,lucifer in her 8,drama of ,exile02 see ,gregory1 ,christian ,ethics1 #bai4 #b4 ,as to their number and organization4 7a7 ,they are of great multitude4 ,deut4 #cc3b--8;,jehovah 444 came from the ten thousands of holy ones02 ,ps4 #fh3ag--8,the chariots of ,god are twenty thousand1 even thousands upon thousands02 ,dan4 #g3aj--8thousands of thousands ministered unto him1 and ten thousand times ten thousand stood before him02 ,rev4 #e3aa--8;,i heard a voice of many angels 444 and the number of them was ten thousand times ten thousand1 and thousands of thousands40 ,anselm thought that the number of lost angels was filled up by the number of elect men4 ,savage1 ,life after ,death1 #fa--,the ,pharisees held very exaggerated notions of the number of angelic spirits4 ,they 8said that a man1 if he threw a stone over his shoulder or cast away a broken piece of pottery1 asked pardon of any spirit that he might possibly have hit in so doing40 ,so in ,w4 ,h4 ,h4 ,murray's time it was said to be dangerous in the ,adirondack to fire a gun1--you might hit a man4 7b7 ,they constitute a company1 as distinguished from a race4 ,mat4 #bb3cj--8they neither marry1 nor are given in marriage1 but are as angels in heaven02 ,luke #bj3cf--8neither can they die any more3 for they are equal unto the angels2 and are sons of ,god40 ,we are called 8sons of men10 but angels are never called 8sons of angels10 but only 8sons of ,god40 ,they are not developed from one original stock1 and no such common nature binds them together as binds together the race of man4 ,they have no common character and history4 ,each was created separately1 and each apostate angel fell by himself4 ,humanity fell all at once in its first father4 ,cut down a tree1 and you cut down its branches4 ,but angels were so many separate trees4 ,some lapsed into sin1 but some remained holy4 ,see ,godet1 ,bib4 ,studies ,o4 ,t41 #a-bi4 ,this may be one reason why salvation was provided for fallen man1 but not for fallen angels4 ,christ could join himself to humanity by taking the common nature of all4 ,there was no common nature of angels which he could take4 ,see ,heb4 #b3af--8not to angels doth he give help40 ,the angels are 8sons of ,god10 as having no earthly parentage and no parentage at all except the divine4 ,eph4 #c3ad1 #ae--8the ,father1 of whom every fatherhood in heaven and on earth is named10--not 8every family10 as in ,r4 ,v41 for there are no families among the angels4 ,the marginal rendering 8fatherhood0 is better than 8family10--all the are named from the 4 ,dodge1 ,christian ,theology1 #agb--8,the bond between angels is simply a mental and moral one4 ,they can gain nothing by inheritance1 nothing through domestic and family life1 nothing through a society held together by a bond of blood4444 ,belonging to two worlds and not simply to one1 the human soul has in it the springs of a deeper and wider experience than angels can have4444 ,god comes nearer to man than to his angels40 ,newman ,smyth1 ,through ,science to ,faith1 #aia--8;,in the resurrection life of man1 the species has died2 man the individual lives on4 ,sex shall be no more needed for the sake of life2 they shall no more marry1 but men and women1 the children of marriage1 shall be as the angels4 ,through the death of the human species shall be gained1 as the consummation of all1 the immortality of the individuals40 7c7 ,they are of various ranks and endowments4 ,col4 #a3af--8thrones or dominions or principalities or powers02 #a ,thess4 #d3af--8the voice of the archangel02 ,jude #i--8,michael the archangel40 ,michael 7 who is like ,god87 is the only one expressly called an archangel in ,scripture1 although ,gabriel 7 ,god's hero7 has been called an archangel by ,milton4 ,in ,scripture1 ,michael seems the messenger of law and judgment2 ,gabriel1 the messenger of mercy and promise4 ,the fact that ,scripture has but one archangel is proof that its doctrine of angels was not1 as has sometimes been charged1 derived from ,babylonian and ,persian sources2 for there we find seven archangels instead of one4 ,there1 moreover1 we find the evil spirit enthroned as a god1 while in ,scripture he is represented as a trembling slave4 ,wendt1 ,teaching of ,jesus1 #a3ea--8,the devout and trustful consciousness of the immediate nearness of ,god1 which is expressed in so many beautiful utterances of the ,psalmist1 appears to be supplanted in later ,judaism by a belief in angels1 which is closely analogous to the superstitious belief in the saints on the part of the ,romish church4 ,it is very significant that the ,jews in the time of ,jesus could no longer conceive of the promulgation of the law on ,sinai1 which was to them the foundation of their whole religion1 as an immediate revelation of ,jehovah to ,moses1 except as instituted through the mediation of angels 7,acts #g3ch1 #ec2 ,gal4 #c3ai2 ,heb4 #b3b2 ,josephus1 ,ant4 #ae3e1 #c740 7d7 ,they have an organization4 #a ,sam4 #a3aa--8;,jehovah of hosts02 #a ,k4 #bb3ai--8;,jehovah sitting on his throne1 and all the host of heaven standing by him on his right hand and on his left02 ,mat4 #bf3ec--8twelve legions of angels0--suggests the organization of the ,roman army2 #be3da--8the devil and his angels02 ,eph4 #b3b--8the prince of the powers in the air02 ,rev4 #b3ac--8,satan's throne0 7not 8seat072 #af3aj--8throne of the beast0--8a hellish parody of the heavenly kingdom0 7,trench74 ,the phrase 8host of heaven10 in ,deut4 #d3ai2 #ag3c2 ,acts #g3db1 probably the stars2 but in ,gen4 #cb3b1 8,god's host0 angels1 for when ,jacob saw the angels he said 8this is ,god's host40 ,in general the phrases 8,god of hosts01 8,lord of hosts0 seem to mean 8,god of angels01 8,lord of angels03 compare #b ,chron4 #ah3ah2 ,luke #b3ac2 ,rev4 #ai3ad--8the armies which are in heaven40 ,yet in ,neh4 #i3f and ,ps4 #cc3f the word 8host0 seems to include both angels and stars4 ,satan is 8the ape of ,god40 ,he has a throne4 ,he is 8the prince of the world0 7,john #ad3cj2 #af3aa71 8the prince of the powers of the air0 7,eph4 #b3b74 ,there is a cosmos and order of evil1 as well as a cosmos and order of good1 though ,christ is stronger than the strong man armed 7,luke #aa3ba7 and rules even over ,satan4 ,on ,satan in the ,old ,testament1 see art4 by ,t4 ,w4 ,chambers1 in ,presb4 and ,ref4 ,rev41 ,jan4 #ahib3bb-cd4 ,the first mention of ,satan is in the account of the ,fall in ,gen4 #c3a-ae2 the second in ,lev4 #af3h1 where one of the two goats on the day of atonement is said to be 8for ,azazel10 or ,satan2 the third where ,satan moved ,david to number ,israel 7#a ,chron4 #ba3a72 the fourth in the book of ,job #a3f-ab2 the fifth in ,zech4 #c3a-c1 where ,satan stands as the adversary of ,joshua the high priest1 but ,jehovah addresses ,satan and rebukes him4 ,cheyne1 ,com4 on ,isaiah1 vol4 #a1 p4 #aa1 thinks that the stars were first called the hosts of ,god1 with the notion that they were animated creatures4 ,in later times the belief in angels threw into the background the belief in the stars as animated beings2 the angels however were connected very closely with the stars4 ,marlowe1 in his ,tamburlaine1 says3 8,the moon1 the planets1 and the meteors light1 ,these angels in their crystal armor fight ,a doubtful battle40 ,with regard to the 8cherubim0 of ,genesis1 ,exodus1 and ,ezekiel1--with which the 8seraphim0 of ,isaiah and the 8living creatures0 of the book of ,revelation are to be identified1--the most probable interpretation is that which regards them1 not as actual beings of higher rank than man1 but as symbolic appearances1 intended to represent redeemed humanity1 endowed with all the creature perfections lost by the ,fall1 and made to be the dwelling-place of ,god4 ,some have held that the cherubim are symbols of the divine attributes1 or of ,god's government over nature2 see ,smith's ,bib4 ,dict41 art43 ,cherub2 ,alford1 ,com4 on ,rev4 #d3f-h1 and ,hulsean ,lectures1 #ahda3 vol4 #a1 ,lect4 #b2 ,ebrard1 ,dogmatik1 #a3bgh4 ,but whatever of truth belongs to this view may be included in the doctrine stated above4 ,the cherubim are indeed symbols of nature pervaded by the divine energy and subordinated to the divine purposes1 but they are symbols of nature only because they are symbols of man in his twofold capacity of image of ,god and priest of nature4 ,man1 as having a body1 is a part of nature2 as having a soul1 he emerges from nature and gives to nature a voice4 ,through man1 nature1 otherwise blind and dead1 is able to appreciate and to express the ,creator's glory4 ,the doctrine of the cherubim embraces the following points3 #a4 ,the cherubim are not personal beings1 but are artificial1 temporary1 symbolic figures4 #b4 ,while they are not themselves personal existences1 they are symbols of personal existence--symbols not of divine or angelic perfections but of human nature 7,ex4 #a3e--8they had the likeness of a man02 ,rev4 #e3i--;,a4 ,v4--8thou hast redeemed us to ,god by thy blood0--so read 1 ,b1 and ,tregelles2 the ,eng4 and ,am4 ,rev4 ,vers41 however1 follow ,a and ,tischendorf1 and omit the word 8us074 #c4 ,they are emblems of human nature1 not in its present stage of development1 but possessed of all its original perfections2 for this reason the most perfect animal forms--the kinglike courage of the lion1 the patient service of the ox1 the soaring insight of the eagle--are combined with that of man 7,ez4 #a and #aj2 ,rev4 #d3f-h74 #d4 ,these cherubic forms represent1 not merely material or earthly perfections1 but human nature spiritualized and sanctified4 ,they are 8living creatures0 and their life is a holy life of obedience to the divine will 7,ez4 #a3ab--8whither the spirit was to go1 they went074 #e4 ,they symbolize a human nature exalted to be the dwelling-place of ,god4 ,hence the inner curtains of the tabernacle were inwoven with cherubic figures1 and ,god's glory was manifested on the mercy-seat between the cherubim 7,ex4 #cg3f-i74 ,while the flaming sword at the gates of ,eden was the symbol of justice1 the cherubim were symbols of mercy--keeping the 8way of the tree of life0 for man1 until by sacrifice and renewal ,paradise should be regained 7,gen4 #c3bd74 ,in corroboration of this general view1 note that angels and cherubim never go together2 and that in the closing visions of the book of ,revelation these symbolic forms are seen no longer4 ,when redeemed humanity has entered heaven1 the figures which typified that humanity1 having served their purpose1 finally disappear4 ,for fuller elaboration1 see ,a4 ,h4 ,strong1 ,the ,nature and ,purpose of the ,cherubim1 in ,philosophy and ,religion1 #cia-cii2 ,fairbairn1 ,typology1 #a3ahe-bjh2 ,elliott1 ,hor ,apocalyptic1 #a3hg2 ,bib4 ,sac41 #ahgf3cb-ea2 ,bib4 ,com41 #a3di-eb--8,the winged lions1 eagles1 and bulls1 that guard the entrances of the palace of ,nineveh1 are worshipers rather than divinities40 ,it has lately been shown that the winged bull of ,assyria was called 8,kerub0 almost as far back as the time of ,moses4 ,the word appears in its ,hebrew form #ejj years before the ,jews had any contact with the ,persian dominion4 ,the ,jews did not derive it from any ,aryan race4 ,it belonged to their own language4 ,the variable form of the cherubim seems to prove that they are symbolic appearances rather than real beings4 ,a parallel may be found in classical literature4 ,in ,horace1 ,carmina1 #c3aa1 #ae1 ,cerberus has three heads2 in #b3ac1 #cd1 he has a hundred4 ,bral1 ,semantics suggests that the three heads may be dog-heads1 while the hundred heads may be snake-heads4 ,but ,cerberus is also represented in ,greece as having only one head4 ,cerberus must therefore be a symbol rather than an actually existing creature4 ,h4 ,w4 ,congdon of ,wyoming1 ,n4 ,y41 held1 however1 that the cherubim are symbols of ,god's life in the universe as a whole4 ,ez4 #bh3ad-ai--8the anointed cherub that covereth0--the power of the ,king of ,tyre was so all-pervading throughout his dominion1 his sovereignty so absolute1 and his decrees so instantly obeyed1 that his rule resembled the divine government over the world4 ,mr4 ,congdon regarded the cherubim as a proof of monism4 ,see ,margoliouth1 ,the ,lord's ,prayer1 #aei-ahj4 ,on animal characteristics in man1 see ,hopkins1 ,scriptural ,idea of ,man1 #aje4 #c4 ,as to their moral character4 7a7 ,they were all created holy4 ,gen4 #a3ca--8;,god saw everything that he had made1 and1 behold1 it was very good02 ,jude #f--8;angels that kept not their own beginning0-- seems here to mean their beginning in holy character1 rather than their original lordship and dominion4 7b7 ,they had a probation4 ,this we infer from #a ,tim4 #e3ba--8the elect angels02 cf4 #a ,pet4 #a3a1 #b--8;elect 444 unto obedience40 ,if certain angels1 like certain men1 are 8elect 444 unto obedience10 it would seem to follow that there was a period of probation1 during which their obedience or disobedience determined their future destiny2 see ,ellicott on #a ,tim4 #e3ba4 ,mason1 ,faith of the ,gospel1 #ajf-ajh--8;,gen4 #c3ad--#8;,because thou hast done this1 cursed art thou'--in the sentence on the serpent1 seems to imply that ,satan's day of grace was ended when he seduced man4 ,thenceforth he was driven to live on dust1 to triumph only in sin1 to pick up a living out of man1 to possess man's body or soul1 to tempt from the good40 7c7 ,some preserved their integrity4 ,ps4 #hi3g--8the council of the holy ones0--a designation of angels2 ,mark #h3ch--8the holy angels40 ,shakespeare1 ,macbeth1 #d3c--8;,angels are bright still1 though the brightest fell40 7d7 ,some fell from their state of innocence4 ,john #h3dd--8;,he was a murderer from the beginning1 and standeth not in the truth1 because there is no truth in him02 #b ,pet4 #b3d--8;angels when they sinned02 ,jude #f--8;angels who kept not their own beginning1 but left their proper habitation40 ,shakespeare1 ,henry ,,viii1 #c3b--8;,cromwell1 ,i charge thee1 fling away ambition2 ,by that sin fell the angels2 how can man then1 ,the image of his ,maker1 hope to win by it8444 ,how wretched ,is that poor man that hangs on princes' favors6444 ,when he falls1 he falls like ,lucifer1 ,never to hope again40 7e7 ,the good are confirmed in good4 ,mat4 #f3aj--8,thy will be done1 as in heaven1 so on earth02 #ah3aj--8;in heaven their angels do always behold the face of my ,father who is in heaven02 #b ,cor4 #aa3ad--8;an angel of light40 7f7 ,the evil are confirmed in evil4 ,mat4 #ac3ai--8the evil one02 #a ,john #e3ah1 #ai--8the evil one toucheth him not 444 the whole world lieth in the evil one02 cf4 ,john #h3dd--8,ye are of your father the devil 444 ,when he speaketh a lie1 he speaketh of his own3 for he is a liar1 and the father thereof02 ,mat4 #f3ac--8;deliver us from the evil one40 ,from these ,scriptural statements we infer that all free creatures pass through a period of probation2 that probation does not necessarily involve a fall2 that there is possible a sinless development of moral beings4 ,other ,scriptures seem to intimate that the revelation of ,god in ,christ is an object of interest and wonder to other orders of intelligence than our own2 that they are drawn in ,christ more closely to ,god and to us2 in short1 that they are confirmed in their integrity by the cross4 ,see #a ,pet4 #a3ab--8which things angels desire to look into02 ,eph4 #c3aj--8that now unto the principalities and the powers in the heavenly places might be made known through the church the manifold wisdom of ,god02 ,col4 #a3bj--8through him to reconcile all things unto himself 444 whether things upon the earth1 or things in the heavens02 ,eph4 #a3aj--8to sum up all things in ,christ1 the things in the heavens1 and the things upon the earth0--8the unification of the whole universe in ,christ as the divine centre4444 ,the great system is a harp all whose strings are in tune but one1 and that one jarring string makes discord throughout the whole4 ,the whole universe shall feel the influence1 and shall be reduced to harmony1 when that one string1 the world in which we live1 shall be put in tune by the hand of love and mercy0--freely quoted from ,leitch1 ,god's ,glory in the ,heavens1 #cbg-ccj4 ,it is not impossible that ,god is using this earth as a breeding-ground from which to populate the universe4 ,mark ,hopkins1 ,life1 #cag--8,while there shall be gathered at last and preserved1 as ,paul says1 a holy church1 and every man shall be perfect and the church shall be spotless4444 there will be other forms of perfection in other departments of the universe4 ,and when the great day of restitution shall come and ,god shall vindicate his government1 there may be seen to be coming in from other departments of the universe a long procession of angelic forms1 great white legions from ,sirius1 from ,arcturus and the chambers of the ,south1 gathering around the throne of ,god and that centre around which the universe revolves40 #d4 ,as to their employments4 ,a4 ,the employments of good angels4 7a7 ,they stand in the presence of ,god and worship him4 ,ps4 #bi3a1 #b--8;,ascribe unto ,jehovah1 ,o ye sons of the mighty1 ,ascribe unto ,jehovah glory and strength4 ,ascribe unto ,jehovah the glory due unto his name4 ,worship ,jehovah in holy array0--,perowne3 8,heaven being thought of as one great temple1 and all the worshipers therein as clothed in priestly vestments40 ,ps4 #hi3g--8;a ,god very terrible in the council of the holy ones10 i4 e41 angels--,perowne3 8,angels are called an assembly or congregation1 as the church above1 which like the church below worships and praises ,god40 ,mat4 #ah3aj--8;in heaven their angels do always behold the face of my ,father who is in heaven40 ,in apparent allusion to this text1 ,dante represents the saints as dwelling in the presence of ,god yet at the same time rendering humble service to their fellow men here upon the earth4 ,just in proportion to their nearness to ,god and the light they receive from him1 is the influence they are able to exert over others4 7b7 ,they rejoice in ,god's works4 ,job #ch3g--8;all the sons of ,god shouted for joy02 ,luke #ae3aj--8there is joy in the presence of the angels of ,god over one sinner that repenteth02 cf4 #b ,tim4 #b3be--8;if peradventure ,god may give them repentance40 ,dante represents the angels that are nearest to ,god1 the infinite source of life1 as ever advancing toward the spring-time of youth1 so that the oldest angels are the youngest4 7c7 ,they execute ,god's will1--by working in nature2 ,ps4 #ajc3bj--8,ye his angels 444 that fulfil his word1 ,hearkening unto the voice of his word02 #ajd3d marg4--8,who maketh his angels winds2 ,his ministers a flaming fire10 i4 e41 lightnings4 ,see ,alford on ,heb4 #a3g--8,the order of the ,hebrew words here in ,ps4 #ajd3d is not the same as in the former verses 7see especially v4 #c71 where we have3 #8,who maketh the clouds his chariot4' ,for this transposition1 those who insist that the passage means #8he maketh winds his messengers' can give no reason40 ,farrar on ,heb4 #a3g--8;,he maketh his angels winds02 8,the ,rabbis often refer to the fact that ,god makes his angels assume any form he pleases1 whether man 7,gen4 #ah3b7 or woman 7,zech #e3i--#8two women1 and the wind was in their wings'71 or wind or flame 7,ex4 #c3b--#8;angel 444 in a flame of fire'2 #b ,k4 #f3ag74 ,but that untenable and fleeting form of existence which is the glory of the angels would be an inferiority in the ,son4 ,he could not be clothed1 as they are at ,god's will1 in the fleeting robes of material phenomena40 ,john ,henry ,newman1 in his ,apologia1 sees an angel in every flower4 ,mason1 ,faith of the ,gospel1 #hb--8,origen thought not a blade of grass nor a fly was without its angel4 ,rev4 #ad3ah--;an angel #8that hath power over fire'2 ,john #e3d--;intermittent spring under charge of an angel2 ,mat4 #bh3b--;descent of an angel caused earthquake on the morning of ,christ's resurrection2 ,luke #ac3aa--;control of diseases is ascribed to angels40 7d7 by guiding the affairs of nations2 ,dan4 #aj3ab1 #ac1 #ba--8;,i come for thy words' sake4 ,but the prince of the kingdom of ,persia withstood me 444 ,michael1 one of the chief princes1 came to help me 444 ,michael your prince02 #aa3a--8;,and as for me1 in the first year of ,darius the ,mede1 ,i stood up to confirm and strengthen him02 #ab3a--8;at that time shall ,michael stand up1 the great prince who standeth for the children of thy people40 ,mason1 ,faith of the ,gospel1 #hg1 suggests the question whether 8the spirit of the age0 or 8the national character0 in any particular case may not be due to the unseen 8principalities0 under which men live4 ,paul certainly recognizes1 in ,eph4 #b3b1 8the prince of the powers of the air1 444 the spirit that now worketh in the sons of disobedience40 ,may not good angels be entrusted with influence over nations' affairs to counteract the evil and help the good8 7e7 by watching over the interests of particular churches2 #a ,cor4 #aa3aj--8;for this cause ought the women to have a sign of authority i4 e41 a veil on her head1 because of the angels0--who watch over the church and have care for its order4 ,matheson1 ,spiritual ,development of ,st4 ,paul1 #bdb--8,man's covering is woman's power4 ,ministration is her power and it allies her with a greater than man--the angel4 ,christianity is a feminine strength4 ,judaism had made woman only a means to an end--the multiplication of the race4 ,so it had degraded her4 ,paul will restore woman to her original and equal dignity40 ,col4 #b3ah--8,let no man rob you of your prize by a voluntary humility and worshiping of the angels0--a false worship which would be very natural if angels were present to guard the meetings of the saints4 #a ,tim4 #e3ba--8;,i charge thee in the sight of ,god1 and ,christ ,jesus1 and the elect angels1 that thou observe these things0--the public duties of the ,christian minister4 ,alford regards 8the angels of the seven churches0 7,rev4 #a3bj7 as superhuman beings appointed to represent and guard the churches1 and that upon the grounds3 7#a7 that the word is used elsewhere in the book of ,revelation only in this sense2 and 7#b7 that nothing in the book is addressed to a teacher individually1 but all to some one who reflects the complexion and fortunes of the church as no human person could4 ,we prefer1 however1 to regard 8the angels of the seven churches0 as meaning simply the pastors of the seven churches4 ,the word 8angel0 means simply 8messenger10 and may be used of human as well as of superhuman beings--see ,hag4 #a3ac--8;,haggai1 ,jehovah's messenger0--literally1 8the angel of ,jehovah40 ,the use of the word in this figurative sense would not be incongruous with the mystical character of the book of ,revelation 7see ,bib4 ,sac4 #ab3cci74 ,john ,lightfoot1 ,heb4 and ,talmud4 ,exerc41 #b3ij1 says that 8angel0 was a term designating officer or elder of a synagogue4 ,see also ,bp4 ,lightfoot1 ,com4 on ,philippians1 #ahg1 #ahh2 ,jacobs1 ,eccl4 ,polity1 #ajj and note4 ,in the ,irvingite church1 accordingly1 8angels0 constitute an official class4 7f7 by assisting and protecting individual believers2 #a ,k4 #ai3e--8;an angel touched him ,elijah1 and said unto him1 ,arise and eat02 ,ps4 #ia3aa--8;he will give his angels charge over thee1 ,to keep thee in all thy ways4 ,they shall bear thee up in their hands1 ,lest thou dash thy foot against a stone02 ,dan4 #f3bb--8,my ,god hath sent his angel1 and hath shut the lions' mouths1 and they have not hurt me02 ,mat4 #d3aa--8;angels came and ministered unto him0--,jesus was the type of all believers2 #ah3aj--8;despise not one of these little ones1 for ,i say unto you1 that in heaven their angels do always behold the face of my ,father02 compare verse #f--8one of these little ones that believe on me02 see ,meyer1 ,com4 in loco1 who regards these passages as proving the doctrine of guardian angels4 ,luke #af3bb--8the beggar died1 and 444 was carried away by the angels into ,abraham's bosom02 ,heb4 #a3ad--8;,are they not all ministering spirits1 sent forth to do service for the sake of them that shall inherit salvation80 ,compare ,acts #ab3ae--8;,and they said1 ,it is his angel0--of ,peter standing knocking2 see ,hackett1 ,com4 in loco3 the utterance 8expresses a popular belief prevalent among the ,jews1 which is neither affirmed nor denied40 ,shakespeare1 ,henry ,,iv1 #bnd part1 #b3b--8;,for the boy--there is a good angel about him40 ,per contra1 see ,broadus1 ,com4 on ,mat4 #ah3aj--8;,it is simply said of believers as a class that there are angels which are #8their angels'2 but there is nothing here or elsewhere to show that one angel has special charge of one believer40 7g7 by punishing ,god's enemies4 #b ,k4 #ai3ce--8;it came to pass that night1 that the angel of ,jehovah went forth1 and smote in the camp of the ,assyrians an hundred fourscore and five thousand02 ,acts #ab3bc--8;,and immediately an angel of the ,lord smote him1 because he gave not ,god the glory3 and he was eaten of worms1 and gave up the ghost40 ,a general survey of this ,scripture testimony as to the employments of good angels leads us to the following conclusions3 ,first1--that good angels are not to be considered as the mediating agents of ,god's regular and common providence1 but as the ministers of his special providence in the affairs of his church4 ,he 8maketh his angels winds0 and 8a flaming fire10 not in his ordinary procedure1 but in connection with special displays of his power for moral ends 7,deut4 #cc3b2 ,acts #g3ec2 ,gal4 #c3ai2 ,heb4 #b3b74 ,their intervention is apparently occasional and exceptional--not at their own option1 but only as it is permitted or commanded by ,god4 ,hence we are not to conceive of angels as coming between us and ,god1 nor are we1 without special revelation of the fact1 to attribute to them in any particular case the effects which the ,scriptures generally ascribe to divine providence4 ,like miracles1 therefore1 angelic appearances generally mark ,god's entrance upon new epochs in the unfolding of his plans4 ,hence we read of angels at the completion of creation 7,job #ch3g72 at the giving of the law 7,gal #c3ai72 at the birth of ,christ 7,luke #b3ac72 at the two temptations in the wilderness and in ,gethsemane 7,mat4 #d3aa1 ,luke #bb3dc72 at the resurrection 7,mat4 #bh3b72 at the ascension 7,acts #a3aj72 at the final judgment 7,mat4 #be3ca74 ,the substance of these remarks may be found in ,hodge1 ,systematic ,theology1 #a3fcg-fde4 ,milton tells us that 8,millions of spiritual creatures walk the earth ,unseen1 both when we wake and when we sleep40 ,whether this be true or not1 it is a question of interest why such angelic beings as have to do with human affairs are not at present seen by men4 ,paul's admonition against the 8worshiping of the angels0 7,col4 #b3ah7 seems to suggest the reason4 ,if men have not abstained from worshiping their fellow-men1 when these latter have been priests or media of divine communications1 the danger of idolatry would be much greater if we came into close and constant contact with angels2 see ,rev4 #bb3h1 #i--8;,i fell down to worship before the feet of the angel which showed me these things4 ,and he saith unto me1 ,see thou do it not40 ,the fact that we do not in our day see angels should not make us sceptical as to their existence any more than the fact that we do not in our day see miracles should make us doubt the reality of the ,new ,testament miracles4 ,as evil spirits were permitted to work most actively when ,christianity began its appeal to men1 so good angels were then most frequently recognized as executing the divine purposes4 ,nevius1 ,demon-,possession1 #bgh1 thinks that evil spirits are still at work where ,christianity comes in conflict with heathenism1 and that they retire into the background as ,christianity triumphs4 ,this may be true also of good angels4 ,otherwise we might be in danger of overestimating their greatness and authority4 ,father ,taylor was right when he said3 8,folks are better than angels40 ,it is vain to sing3 8,i want to be an angel40 ,we never shall be angels4 ,victor ,hugo is wrong when he says3 8,i am the tadpole of an archangel40 ,john ,smith is not an angel1 and he never will be4 ,but he may be far greater than an angel1 because ,christ took1 not the nature of angels1 but the nature of man 7,heb4 #b3af74 ,as intimated above1 there is no reason to believe that even the invisible presence of angels is a constant one4 ,doddridge's dream of accident prevented by angelic interposition seems to embody the essential truth4 ,we append the passages referred to in the text4 ,job #ch3g--8,when the morning stars sang together1 ,and all the sons of ,god shouted for joy02 ,deut4 #cc3b--8;,jehovah came from ,sinai 444 he came from the ten thousands of holy ones3 ,at his right hand was a fiery law for them02 ,gal4 #c3ai--8;it the law was ordained through angels by the hand of a mediator02 ,heb4 #b3b--8the word spoken through angels02 ,acts #g3ec--8who received the law as it was ordained by angels02 ,luke #b3ac--8suddenly there was with the angel a multitude of the heavenly host02 ,mat4 #d3aa--8,then the devil leaveth him2 and behold1 angels came and ministered unto him02 ,luke #bb3dc--8;,and there appeared unto him an angel from heaven1 strengthening him02 ,mat4 #bh3b--8;an angel of the ,lord descended from heaven1 and came and rolled away the stone1 and sat upon it02 ,acts #a3aj--8;,and while they were looking steadfastly into heaven as he went1 behold1 two men stood by them in white apparel02 ,mat4 #be3ca--8when the ,son of man shall come in his glory1 and all the angels with him1 then shall he sit on the throne of his glory40 ,secondly1--that their power1 as being in its nature dependent and derived1 is exercised in accordance with the laws of the spiritual and natural world4 ,they cannot1 like ,god1 create1 perform miracles1 act without means1 search the heart4 ,unlike the ,holy ,spirit1 who can influence the human mind directly1 they can influence men only in ways analogous to those by which men influence each other4 ,as evil angels may tempt men to sin1 so it is probable that good angels may attract men to holiness4 ,recent psychical researches disclose almost unlimited possibilities of influencing other minds by suggestion4 ,slight physical phenomena1 as the odor of a violet or the sight in a book of a crumpled roseleaf1 may start trains of thought which change the whole course of a life4 ,a word or a look may have great power over us4 ,fisher1 ,nature and ,method of ,revelation1 #bgf--8,the facts of hypnotism illustrate the possibility of one mind falling into a strange thraldom under another40 ,if other men can so powerfully influence us1 it is quite possible that spirits which are not subject to limitations of the flesh may influence us yet more4 ,binet1 in his ,alterations of ,personality1 says that experiments on hysterical patients have produced in his mind the conviction that1 in them at least1 8a plurality of persons exists4444 ,we have established almost with certainty that in such patients1 side by side with the principal personality1 there is a secondary personality1 which is unknown by the first1 which sees1 hears1 reflects1 reasons and acts02 see ,andover ,review1 ,april1 #ahij3dbb4 ,hudson1 ,law of ,psychic ,phenomena1 #ha-adc1 claims that we have two minds1 the objective and conscious1 and the subjective and unconscious4 ,the latter works automatically upon suggestion from the objective or from other minds4 ,in view of the facts referred to by ,binet and ,hudson1 we claim that the influence of angelic spirits is no more incredible than is the influence of suggestion from living men4 ,there is no need of attributing the phenomena of hypnotism to spirits of the dead4 ,our human nature is larger and more susceptible to spiritual influence than we have commonly believed4 ,these psychical phenomena indeed furnish us with a corroboration of our ,ethical ,monism1 for if in one human being there may be two or more consciousnesses1 then in the one ,god there may be not only three infinite personalities but also multitudinous finite personalities4 ,see ,t4 ,h4 ,wright1 ,the ,finger of ,god1 #abd-acc4 ,b4 ,the employments of evil angels4 7a7 ,they oppose ,god and strive to defeat his will4 ,this is indicated in the names applied to their chief4 ,the word 8,satan0 means 8adversary0--primarily to ,god1 secondarily to men2 the term 8devil0 signifies 8slanderer0--of ,god to men1 and of men to ,god4 ,it is indicated also in the description of the 8man of sin0 as 8he that opposeth and exalteth himself against all that is called ,god40 ,job #a3f--,satan appears among 8the sons of ,god02 ,zech4 #c3a--8;,joshua the high priest 444 and ,satan standing at his right hand to be his adversary02 ,mat4 #ac3ci--8the enemy that sowed them is the devil02 #a ,pet4 #e3h--8your adversary the devil40 ,satan slanders ,god to men1 in ,gen4 #c3a1 #d--8,yea1 hath ,god said8444 ,ye shall not surely die02 men to ,god1 in ,job #a3i1 #aa--8;,doth ,job fear ,god for naught8444 put forth thy hand now1 and touch all that he hath1 and he will renounce thee to thy face02 #b3d1 #e--8,skin for skin1 yea1 all that a man hath will he give for his life4 ,but put forth thine hand now1 and touch his bone and his flesh1 and he will renounce thee to thy face02 ,rev4 #ab3aj--8the accuser of our brethren is cast down1 who accuseth them before our ,god night and day40 ,notice how1 over against the evil spirit who thus accuses ,god to man and man to ,god1 stands the ,holy ,spirit1 the ,advocate1 who pleads ,god's cause with man and man's cause with ,god3 ,john #af3h--8;he1 when he is come1 will convict the world in respect of sin1 and of righteousness1 and of judgment02 ,rom4 #h3bf--8the ,spirit also helpeth our infirmity3 for we know not how to pray as we ought2 but the ,spirit himself maketh intercession for us with groanings which cannot be uttered40 ,hence ,balaam can say3 ,num4 #bc3ba1 8,he hath not beheld iniquity in ,jacob1 ,neither hath he seen perverseness in ,israel02 and the ,lord can say to ,satan as he resists ,joshua3 8,jehovah rebuke thee1 ,o ,satan2 yea1 ,jehovah that hath chosen ,jerusalem rebuke thee0 7,zech4 #c3b74 8,thus he puts himself between his people and every tongue that would accuse them0 7,c4 ,h4 ,m474 ,for the description of the 8man of sin10 see #b ,thess4 #b3c1 #d--8;he that opposeth02 cf4 verse #i--8whose coming is according to the working of ,satan40 ,on the 8man of sin10 see ,wm4 ,arnold ,stevens1 in ,bap4 ,quar4 ,rev41 ,july1 #ahhi3cbh-cfj4 ,as in ,daniel #aa3cf1 the great enemy of the faith1 he who 8shall exalt himself1 and magnify himself above every ,god01 is the ,syrian ,king1 ,antiochus ,epiphanes1 so the man of lawlessness described by ,paul in #b ,thess4 #b3c1 #d was 8the corrupt and impious ,judaism of the apostolic age40 ,this only had its seat in the temple of ,god4 ,it was doomed to destruction when the ,lord should come at the fall of ,jerusalem4 ,but this fulfilment does not preclude a future and final fulfilment of the prophecy4 ,contrasts between the ,holy ,spirit and the spirit of evil3 #a4 ,the dove1 and the serpent2 #b4 the father of lies1 and the ,spirit of truth2 #c4 men possessed by dumb spirits1 and men given wonderful utterance in diverse tongues2 #d4 the murderer from the beginning1 and the life-giving ,spirit1 who regenerates the soul and quickens our mortal bodies2 #e4 the adversary1 and the ,helper2 #f4 the slanderer1 and the ,advocate2 #g4 ,satan's sifting1 and the ,master's winnowing2 #h4 the organizing intelligence and malignity of the evil one1 and the ,holy ,spirit's combination of all the forces of matter and mind to build up the kingdom of ,god2 #i4 the strong man fully armed1 and a stronger than he2 #aj4 the evil one who works only evil1 and the holy ,one who is the author of holiness in the hearts of men4 ,the opposition of evil angels1 at first and ever since their fall1 may be a reason why they are incapable of redemption4 7b7 ,they hinder man's temporal and eternal welfare1--sometimes by exercising a certain control over natural phenomena1 but more commonly by subjecting man's soul to temptation4 ,possession of man's being1 either physical or spiritual1 by demons1 is also recognized in ,scripture4 ,control of natural phenomena is ascribed to evil spirits in ,job #a3ab1 #af1 #ai and #b3g--8;all that he hath is in thy power0--and ,satan uses lightning1 whirlwind1 disease1 for his purposes2 ,luke #ac3aa1 #af--8;a woman that had a spirit of infirmity 444 whom ,satan had bound1 lo1 these eighteen years02 ,acts #aj3ch--8;healing all that were oppressed of the devil02 #b ,cor4 #ab3g--8;a thorn in the flesh1 a messenger of ,satan to buffet me02 #a ,thess4 #b3ah--8we would fain have come unto you1 ,i ,paul once and again2 and ,satan hindered us02 ,heb4 #b3ad--8;him that had the power of death1 that is1 the devil40 ,temptation is ascribed to evil spirits in ,gen4 #c3a sq4--8,now the serpent was more subtle02 cf4 ,rev4 #bj3b--8the old serpent1 which is the ,devil and ,satan02 ,mat4 #d3c--8the tempter came02 ,john #ac3bg--8;after the sop1 then entered ,satan into him02 ,acts #e3c--8why hath ,satan filled thy heart to lie to the ,holy ,spirit80 ,eph4 #b3b--8the spirit that now worketh in the sons of disobedience02 #a ,thess4 #c3e--8lest by any means the tempter had tempted you02 #a ,pet #e3h--8your adversary the devil1 as a roaring lion1 walketh about1 seeking whom he may devour40 ,at the time of ,christ1 popular belief undoubtedly exaggerated the influence of evil spirits4 ,savage1 ,life after ,death1 #aac--8,while ,god was at a distance1 the demons were very1 very near4 ,the air about the earth was full of these evil tempting spirits4 ,they caused shipwreck at sea1 and sudden death on land2 they blighted the crops2 they smote and blasted in the tempests2 they took possession of the bodies and the souls of men4 ,they entered into compacts1 and took mortgages on men's souls40 ,if some good end has been attained in spite of them they feel that 8,their labor must be to pervert that end4 ,and out of good still to find means of evil40 ,in ,goethe's ,faust1 ,margaret detects the evil in ,mephistopheles3 8,you see that he with no soul sympathizes4 ',tis written on his face--he never loved4444 ,whenever he comes near1 ,i cannot pray40 ,mephistopheles describes himself as 8,ein ,theil von jener ,kraft ,die stts das ,bse will ,und stts das ,gute schafft0--8,part of that power not understood1 which always wills the bad1 and always works the good0--through the overruling ,providence of ,god4 8,the devil says his prayers backwards40 8,he tried to learn the ,basque language1 but had to give it up1 having learned only three words in two years40 ,walter ,scott tells us that a certain sulphur spring in ,scotland was reputed to owe its quality to an ancient compulsory immersion of ,satan in it4 ,satan's temptations are represented as both negative and positive1--he takes away the seed sown1 and he sows tares4 ,he controls many subordinate evil spirits2 there is only one devil1 but there are many angels or demons1 and through their agency ,satan may accomplish his purposes4 ,satan's negative agency is shown in ,mark #d3ae--8when they have heard1 straightway cometh ,satan1 and taketh away the word which hath been sown in them02 his positive agency in ,mat4 #ac3ch1 #ci--8the tares are the sons of the evil one2 and the enemy that sowed them is the devil40 ,one devil1 but many angels3 see ,mat4 #be3da--8the devil and his angels02 ,mark #e3i--8,my name is ,legion1 for we are many02 ,eph4 #b3b--8the prince of the powers of the air02 #f3ab--8principalities 444 powers 444 world-rulers of this darkness 444 spiritual hosts of wickedness40 ,the mode of ,satan's access to the human mind we do not know4 ,it may be that by moving upon our physical organism he produces subtle signs of thought and so reaches the understanding and desires4 ,he certainly has the power to present in captivating forms the objects of appetite and selfish ambition1 as he did to ,christ in the wilderness 7,mat4 #d3c1 #f1 #i71 and to appeal to our love for independence by saying to us1 as he did to our first parents--8ye shall be as ,god0 7,gen4 #c3e74 ,c4 ,c4 ,everett1 ,essays ,theol4 and ,lit41 #ahf-bah1 on ,the ,devil3 8,if the supernatural powers would only hold themselves aloof and not interfere with the natural processes of the world1 there would be no sickness1 no death1 no sorrow4444 ,this shows a real1 though perhaps unconscious1 faith in the goodness and trustworthiness of nature4 ,the world in itself is a source only of good4 ,here is the germ of a positive religion1 though this religion when it appears1 may adopt the form of supernaturalism40 ,if there was no ,satan1 then ,christ's temptations came from within1 and showed a predisposition to evil on his own part4 ,possession is distinguished from bodily or mental disease1 though such disease often accompanies possession or results from it4--,the demons speak in their own persons1 with supernatural knowledge1 and they are directly addressed by ,christ4 ,jesus recognizes ,satanic agency in these cases of possession1 and he rejoices in the casting out of demons1 as a sign of ,satan's downfall4 ,these facts render it impossible to interpret the narratives of demoniac possession as popular descriptions of abnormal physical or mental conditions4 ,possession may apparently be either physical1 as in the case of the ,gerasene demoniacs 7,mark #e3b-d71 or spiritual1 as in the case of the 8maid having a spirit of divination0 7,acts #af3af71 where the body does not seem to have been affected4 ,it is distinguished from bodily disease3 see ,mat4 #ag3ae1 #ah--8;epileptic 444 the demon went out from him3 and the boy was cured02 ,mark #i3be--8,thou dumb and deaf spirit02 #c3aa1 #ab--8the unclean spirits 444 cried1 saying1 ,thou art the ,son of ,god4 ,and he charged them much that they should not make him known02 ,luke #h3cj1 #ca--8;,and ,jesus asked him1 ,what is thy name8 ,and he said1 ,legion2 for many demons were entered unto him4 ,and they entreated him that he would not command them to depart into the abyss02 #aj3ag1 #ah--8;,and the seventy returned with joy1 saying1 ,lord1 even the demons are subject unto us in thy name4 ,and he said unto them1 ,i beheld ,satan fallen as lightning from heaven40 ,these descriptions of personal intercourse between ,christ and the demons cannot be interpreted as metaphorical4 8,in the temptation of ,christ and in the possession of the swine1 imagination could have no place4 ,christ was above its delusions2 the brutes were below them40 ,farrar 7,life of ,christ1 #a3ccg-cda1 and #b3;excursus vii71 while he admits the existence and agency of good angels1 very inconsistently gives a metaphorical interpretation to the ,scriptural accounts of evil angels4 ,we find corroborative evidence of the ,scripture doctrine in the domination which one wicked man frequently exercises over others2 in the opinion of some modern physicians in charge of the insane1 that certain phenomena in their patients' experience are best explained by supposing an actual subjection of the will to a foreign power2 and1 finally1 in the influence of the ,holy ,spirit upon the human heart4 ,see ,trench1 ,miracles1 #abe-acf2 ,smith's ,bible ,dictionary1 #a3ehf--8,possession is distinguished from mere temptation by the complete or incomplete loss of the sufferer's reason or power of will2 his actions1 words1 and almost his thoughts1 are mastered by the evil spirit1 till his personality seems to be destroyed1 or at least so overborne as to produce the consciousness of a twofold will within him like that in a dream4 ,in the ordinary assaults and temptations of ,satan1 the will itself yields consciously1 and by yielding gradually assumes1 without losing its apparent freedom of action1 the characteristics of the ,satanic nature4 ,it is solicited1 urged1 and persuaded against the strivings of grace1 but it is not overborne40 ,t4 ,h4 ,wright1 ,the ,finger of ,god1 argues that ,jesus1 in his mention of demoniacs1 accommodated himself to the beliefs of his time4 ,fisher1 ,nature and ,method of ,revelation1 #bgd1 with reference to ,weiss's ,meyer on ,mat4 #d3bd1 gives ,meyer's arguments against demoniacal possession as follows3 #a4 the absence of references to demoniacal possession in the ,old ,testament1 and the fact that so-called demoniacs were cured by exorcists2 #b4 that no clear case of possession occurs at present2 #c4 that there is no notice of demoniacal possession in ,john's ,gospel1 though the overcoming of ,satan is there made a part of the ,messiah's work and ,satan is said to enter into a man's mind and take control there 7,john #ac3bg72 #d4 and that the so-called demoniacs are not1 as would be expected1 of a diabolic temper and filled with malignant feelings toward ,christ4 ,harnack1 ,wesen des ,christenthums1 #ch--8,the popular belief in demon-possession gave form to the conceptions of those who had nervous diseases1 so that they expressed themselves in language proper only to those who were actually possessed4 ,jesus is no believer in ,christian ,science3 he calls sickness sickness and health health2 but he regards all disease as a proof and effect of the working of the evil one40 ,on ,mark #a3ba-cd1 see ,maclaren in ,s4 ,s4 ,times1 ,jan4 #bc1 #aijd--8,we are told by some that this demoniac was an epileptic4 ,possibly2 but1 if the epilepsy was not the result of possession1 why should it take the shape of violent hatred of ,jesus8 ,and what is there in epilepsy to give discernment of his character and the purpose of his mission80 ,not ,jesus' exorcism of demons as a fact1 but his casting them out by a word1 was our ,lord's wonderful characteristic4 ,nevius1 ,demon-,possession1 #bdj--8,may not demon-possession be only a different1 a more advanced1 form of hypnotism8444 ,it is possible that these evil spirits are familiar with the organism of the nervous system1 and are capable of acting upon and influencing mankind in accordance with physical and psychological laws4444 ,the hypnotic trance may be effected1 without the use of physical organs1 by the mere force of will-power1 spirit acting upon spirit40 ,nevius quotes ,f4 ,w4 ,a4 ,myers1 ,fortnightly ,rev41 ,nov4 #ahhe--8,one such discovery1 that of telepathy1 or the transference of thought and sensation from mind to mind without the agency of the recognized organs of sense1 has1 as ,i hold1 been already achieved40 ,see ,bennet1 ,diseases of the ,bible2 ,kedney1 ,diabolology2 and references in ,poole's ,synopsis1 #a3cdc2 also ,bramwell1 ,hypnotism1 #ceh-cih4 7c7 ,yet1 in spite of themselves1 they execute ,god's plans of punishing the ungodly1 of chastening the good1 and of illustrating the nature and fate of moral evil4 ,punishing the ungodly3 ,ps4 #gh3di--8;,he cast upon them the fierceness of his anger1 ,wrath and indignation1 and trouble1 ,a band of angels of evil02 #a ,k4 #bb3bc--8;,jehovah hath put a lying spirit in the mouth of all these thy prophets2 and ,jehovah hath spoken evil concerning thee40 ,in ,luke #bb3ca1 ,satan's sifting accomplishes the opposite of the sifter's intention1 and the same as the ,master's winnowing 7,maclaren74 ,chastening the good3 see ,job1 chapters #a and #b2 #a ,cor4 #e3e--8;deliver such a one unto ,satan for the destruction of the flesh1 that the spirit may be saved in the day of the ,lord ,jesus02 cf4 #a ,tim4 #a3bj--8;,hymenus and ,alexander2 whom ,i delivered onto ,satan1 that they might be taught not to blaspheme40 ,this delivering to ,satan for the destruction of the flesh seems to have involved four things3 7#a7 excommunication from the church2 7#b7 authoritative infliction of bodily disease or death2 7#c7 loss of all protection from good angels1 who minister only to saints2 7#d7 subjection to the buffetings and tormentings of the great accuser4 ,gould1 in ,am4 ,com4 on #a ,cor4 #e3e1 regards 8delivering to ,satan0 as merely putting a man out of the church by excommunication4 ,this of itself was equivalent to banishing him into 8the world10 of which ,satan was the ruler4 ,evil spirits illustrate the nature and fate of moral evil3 see ,mat #h3bi--8;art thou come hither to torment us before the time80 #be3da--8;eternal fire which is prepared for the devil and his angels02 #b ,thess4 #b3h--8then shall be revealed the lawless one02 ,james #b3ai--8the demons also believe1 and shudder02 ,rev4 #ab3i1 #ab--8the ,devil and ,satan1 the deceiver of the whole world 444 the devil is gone down unto you1 having great wrath1 knowing that he hath but a short time02 #bj3aj--8;cast into the lake of fire 444 tormented day and night for ever and ever40 ,it is an interesting question whether ,scripture recognizes any special connection of evil spirits with the systems of idolatry1 witchcraft1 and spiritualism which burden the world4 #a ,cor4 #aj3bj--8the things which the ,gentiles sacrifice1 they sacrifice to demons1 and not to ,god02 #b ,thess4 #b3i--8the working of ,satan with all power and signs of lying wonders0--would seem to favor an affirmative answer4 ,but #a ,cor4 #h3d--8;concerning therefore the eating of things sacrificed to idols1 we know that no idol is anything in the world0--seems to favor a negative answer4 ,this last may1 however1 mean that 8the beings whom the idols are designed to represent have no existence1 although it is afterwards shown 7#aj3bj7 that there are other beings connected with false worship0 7,ann4 ,par4 ,bible1 in loco74 8,heathenism is the reign of the devil0 7,meyer71 and while the heathen think themselves to be sacrificing to ,jupiter or ,venus1 they are really 8sacrificing to demons10 and are thus furthering the plans of a malignant spirit who uses these forms of false religion as a means of enslaving their souls4 ,in like manner1 the network of influences which support the papacy1 spiritualism1 modern unbelief1 is difficult of explanation1 unless we believe in a superhuman intelligence which organizes these forces against ,god4 ,in these1 as well as in heathen religions1 there are facts inexplicable upon merely natural principles of disease and delusion4 ,nevius1 ,demon-,possession1 #bid--8,paul teaches that the gods mentioned under different names are imaginary and non-existent2 but that1 behind and in connection with these gods1 there are demons who make use of idolatry to draw men away from ,god2 and it is to these that the heathen are unconsciously rendering obedience and service4444 ,it is most reasonable to believe that the sufferings of people bewitched were caused by the devil1 not by the so-called witches4 ,let us substitute #8devilcraft' for #8witchcraft4'444 ,had the courts in ,salem proceeded on the ,scriptural presumption that the testimony of those under the control of evil spirits would1 in the nature of the case1 be false1 such a thing as the ,salem tragedy would never have been known40 ,a survey of the ,scripture testimony with regard to the employments of evil spirits leads to the following general conclusions3 ,first1--the power of evil spirits over men is not independent of the human will4 ,this power cannot be exercised without at least the original consent of the human will1 and may be resisted and shaken off through prayer and faith in ,god4 ,luke #bb3ca1 #dj--8,satan asked to have you1 that he might sift you as wheat4444 ,pray that ye enter not into temptation02 ,eph4 #f3aa--8,put on the whole armor of ,god1 that ye may be able to stand against the wiles of the devil02 #af--8the shield of faith1 wherewith ye shall be able to quench all the fiery darts of the evil one02 ,james #d3g--8resist the devil1 and he will flee from you02 #a ,pet4 #e3i--8whom withstand stedfast in your faith40 ,the coals are already in the human heart1 in the shape of corrupt inclinations2 ,satan only blows them into flame4 ,the double source of sin is illustrated in ,acts #e3c1 #d--8,why hath ,satan filled thy heart8444 ,how is it that thou hast conceived this thing in thine heart80 ,the ,satanic impulse could have been resisted1 and 8after it was0 suggested1 it was still 8in his own power10 as was the land that he had sold 7,maclaren74 ,the soul is a castle into which even the king of evil spirits cannot enter without receiving permission from within4 ,bp4 ,wordsworth3 8,the devil may tempt us to fall1 but he cannot make us fall2 he may persuade us to cast ourselves down1 but he cannot cast us down40 ,e4 ,g4 ,robinson3 8,it is left to us whether the devil shall get control of us4 ,we pack off on the devil's shoulders much of our own wrong doing1 just as ,adam had the impertinence to tell ,god that the woman did the mischief40 ,both ,god and ,satan stand at the door and knock1 but neither heaven nor hell can come in unless we will4 8,we cannot prevent the birds from flying over our heads1 but we can prevent them from making their nests in our hair40 ,mat #ab3dc-de--8,the unclean spirit1 when he is gone out of a man0--suggests that the man who gets rid of one vice but does not occupy his mind with better things is ready to be repossessed4 8,seven other spirits more evil than himself0 implies that some demons are more wicked than others and so are harder to cast out 7,mark #i3bi74 ,the ,jews had cast out idolatry1 but other and worse sins had taken possession of them4 ,hudson1 ,law of ,psychic ,phenomena1 #abi--8,the hypnotic subject cannot be controlled so far as to make him do what he knows to be wrong1 unless he himself voluntarily assents40 ,a4 ,s4 ,hart3 8,unless one is willing to be hypnotized1 no one can put him under the influence4 ,the more intelligent one is1 the more susceptible4 ,hypnotism requires the subject to do two-thirds of the work1 while the instructor does only one-third--that of telling the subject what to do4 ,it is not an inherent influence1 nor a gift1 but can be learned by any one who can read4 ,it is impossible to compel a person to do wrong while under the influence1 for the subject retains a consciousness of the difference between right and wrong40 ,hffding1 ,outlines of ,psychology1 #ccj-cce--8,some persons have the power of intentionally calling up hallucinations2 but it often happens to them as to ,goethe's ,zauberlehrling1 or apprentice-magician1 that the phantoms gain power over them and will not be again dispersed4 ,goethe's ,fischer--#8,half she drew him down and half he sank'--repeats the duality in the second term2 for to sink is to let one's self sink40 ,manton1 the ,puritan3 8,a stranger cannot call off a dog from the flock1 but the ,shepherd can do so with a word2 so the ,lord can easily rebuke ,satan when he finds him most violent40 ,spurgeon1 the modern ,puritan1 remarks on the above3 8,o ,lord1 when ,i am worried by my great enemy1 call him off1 ,i pray thee6 ,let me hear a voice saying3 #8,jehovah rebuke thee1 ,o ,satan2 even ,jehovah that hath chosen ,jerusalem rebuke thee6' 7,zech4 #c3b74 ,by thine election of me1 rebuke him1 ,i pray thee1 and deliver me from #8the power of the dog'6 7,ps4 #bb3bj740 ,secondly1--their power is limited1 both in time and in extent1 by the permissive will of ,god4 ,evil spirits are neither omnipotent1 omniscient1 nor omnipresent4 ,we are to attribute disease and natural calamity to their agency1 only when this is matter of special revelation4 ,opposed to ,god as evil spirits are1 ,god compels them to serve his purposes4 ,their power for harm lasts but for a season1 and ultimate judgment and punishment will vindicate ,god's permission of their evil agency4 #a ,cor4 #aj3ac--8;,god is faithful1 who will not suffer you to be tempted above that ye are able2 but will with the temptation make also the way of escape1 that you may be able to endure it02 ,jude #f--8;angels which kept not their own beginning1 but left their proper habitation1 he hath kept in everlasting bonds under darkness unto the judgment of the great day40 ,luther saw ,satan nearer to man than his coat1 or his shirt1 or even his skin4 ,in all misfortune he saw the devil's work4 ,was there a conflagration in the town8 ,by looking closely you might see a demon blowing upon the flame4 ,pestilence and storm he attributed to ,satan4 ,all this was a relic of the medival exaggerations of ,satan's power4 ,it was then supposed that men might make covenants with the evil one1 in which supernatural power was purchased at the price of final perdition 7see ,goethe's ,faust74 ,scripture furnishes no warrant for such representations4 ,there seems to have been permitted a special activity of ,satan in temptation and possession during our ,savior's ministry1 in order that ,christ's power might be demonstrated4 ,by his death ,jesus brought 8to naught him that had the power of death1 that is1 the devil0 7,heb4 #b3ad7 and 8having despoiled the principalities and the powers1 he made a show of them openly1 triumphing over them in it10 i4 e41 in the ,cross 7,col4 #b3ae74 #a ,john #c3h--8,to this end was the ,son of ,god manifested1 that he might destroy the works of the devil40 ,evil spirits now exist and act only upon sufferance4 ,mc,leod1 ,temptation of our ,lord1 #bd--8,satan's power is limited1 7#a7 by the fact that he is a creature2 7#b7 by the fact of ,god's providence2 7#c7 by the fact of his own wickedness40 ,genung1 ,epic of the ,inner ,life1 #acf--8;,having neither fixed principle in himself nor connection with the source of order outside1 ,satan has not prophetic ability4 ,he can appeal to chance1 but he cannot foresee4 ,so ,goethe's ,mephistopheles insolently boasts that he can lead ,faust astray3 #8,what will you bet8 ,there's still a chance to gain him1 ,if unto me full leave you give ,gently upon my road to train him6' ,and in ,job #a3aa2 #b3e1 ,satan wagers3 #8,he will renounce thee to thy face4' 0 ,william ,ashmore3 8,is ,satan omnipresent8 ,no1 but he is very spry4 ,is he bound8 ,yes1 but with a rather loose rope40 ,in the ,persian story1 ,god scattered seed4 ,the devil buried it1 and sent the rain to rot it4 ,but soon it sprang up1 and the wilderness blossomed as the rose4 ,,ii4 ,objections to the ,doctrine of ,angels4 #a4 ,to the doctrine of angels in general4 ,it is objected3 7a7 ,that it is opposed to the modern scientific view of the world1 as a system of definite forces and laws4--,we reply that1 whatever truth there may be in this modern view1 it does not exclude the play of divine or human free agency4 ,it does not1 therefore1 exclude the possibility of angelic agency4 ,ladd1 ,philosophy of ,knowledge1 #ccb--8;,it is easier to believe in angels than in ether2 in ,god rather than atoms2 and in the history of his kingdom as a divine self-revelation rather than in the physicist's or the biologist's purely mechanical process of evolution40 7b7 ,that it is opposed to the modern doctrine of infinite space above and beneath us--a space peopled with worlds4 ,with the surrender of the old conception of the firmament1 as a boundary separating this world from the regions beyond1 it is claimed that we must give up all belief in a heaven of the angels4--,we reply that the notions of an infinite universe1 of heaven as a definite place1 and of spirits as confined to fixed locality1 are without certain warrant either in reason or in ,scripture4 ,we know nothing of the modes of existence of pure spirits4 ,what we know of the universe is certainly finite4 ,angels are apparently incorporeal beings1 and as such are free from all laws of matter and space4 ,heaven and hell are essentially conditions1 corresponding to character--conditions in which the body and the surroundings of the soul express and reflect its inward state4 ,the main thing to be insisted on is therefore the state2 place is merely incidental4 ,the fact that ,christ ascended to heaven with a human body1 and that the saints are to possess glorified bodies1 would seem to imply that heaven is a place4 ,christ's declaration with regard to him who is 8able to destroy both soul and body in hell0 7,mat4 #aj3bh7 affords some reason for believing that hell is also a place4 ,where heaven and hell are1 is not revealed to us4 ,but it is not necessary to suppose that they are in some remote part of the universe2 for aught we know1 they may be right about us1 so that if our eyes were opened1 like those of the prophet's servant 7#b ,kings #f3ag71 we ourselves should behold them4 ,upon ground of ,eph4 #b3b--8prince of the powers of the air0--and #c3aj--8the principalities and the powers in the heavenly places0--some have assigned the atmosphere of the earth as the abode of angelic spirits1 both good and evil4 ,but the expressions 8air0 and 8heavenly places0 may be merely metaphorical designations of their spiritual method of existence4 ,the idealistic philosophy1 which regards time and space as merely subjective forms of our human thinking and as not conditioning the thought of ,god1 may possibly afford some additional aid in the consideration of this problem4 ,if matter be only the expression of ,god's mind and will1 having no existence apart from his intelligence and volition1 the question of place ceases to have significance4 ,heaven is in that case simply the state in which ,god manifests himself in his grace1 and hell is the state in which a moral being finds himself in opposition to ,god1 and ,god in opposition to him4 ,christ can manifest himself to his followers in all parts of the earth and to all the inhabitants of heaven at one and the same time 7,john #ad3ba2 ,mat4 #bh3bj2 ,rev4 #a3g74 ,angels in like manner1 being purely spiritual beings1 may be free from the laws of space and time1 and may not be limited to any fixed locality4 ,we prefer therefore to leave the question of place undecided1 and to accept the existence and working of angels both good and evil as a matter of faith1 without professing to understand their relations to space4 ,for the rationalistic view1 see ,strauss1 ,glaubenslehre1 #a3fgj-fge4 ,per contra1 see ,van ,oosterzee1 ,christian ,dogmatics1 #a3cjh-cag2 ,martensen1 ,christian ,dogmatics1 #abg-acf4 #b4 ,to the doctrine of evil angels in particular4 ,it is objected that3 7a7 ,the idea of the fall of angels is self-contradictory1 since a fall determined by pride presupposes pride--that is1 a fall before the fall4--,we reply that the objection confounds the occasion of sin with the sin itself4 ,the outward motive to disobedience is not disobedience4 ,the fall took place only when that outward motive was chosen by free will4 ,when the motive of independence was selfishly adopted1 only then did the innocent desire for knowledge and power become pride and sin4 ,how an evil volition could originate in spirits created pure is an insoluble problem4 ,our faith in ,god's holiness1 however1 compels us to attribute the origin of this evil volition1 not to the ,creator1 but to the creature4 ,there can be no sinful propensity before there is sin4 ,the reason of the first sin can not be sin itself4 ,this would be to make sin a necessary development2 to deny the holiness of ,god the ,creator2 to leave the ground of theism for pantheism4 7b7 ,it is irrational to suppose that ,satan should have been able to change his whole nature by a single act1 so that he thenceforth willed only evil4--,but we reply that the circumstances of that decision are unknown to us2 while the power of single acts permanently to change character is matter of observation among men4 ,instance the effect1 upon character and life1 of a single act of falsehood or embezzlement4 ,the first glass of intoxicating drink1 and the first yielding to impure suggestion1 often establish nerve-tracts in the brain and associations in the mind which are not reversed and overcome for a whole lifetime4 8,sow an act1 and you reap a habit2 sow a habit1 and you reap a character2 sow a character1 and you reap a destiny40 ,and what is true of men1 may be also true of angels4 7c7 ,it is impossible that so wise a being should enter upon a hopeless rebellion4--,we answer that no amount of mere knowledge ensures right moral action4 ,if men gratify present passion1 in spite of their knowledge that the sin involves present misery and future perdition1 it is not impossible that ,satan may have done the same4 ,scherer1 ,essays on ,english ,literature1 #aci1 puts this objection as follows3 8,the idea of ,satan is a contradictory idea2 for it is contradictory to know ,god and yet attempt rivalry with him40 ,but we must remember that understanding is the servant of will1 and is darkened by will4 ,many clever men fail to see what belongs to their peace4 ,it is the very madness of sin1 that it persists in iniquity1 even when it sees and fears the approaching judgment of ,god4 ,jonathan ,edwards3 8,although the devil be exceedingly crafty and subtle1 yet he is one of the greatest fools and blockheads in the world1 as the subtlest of wicked men are4 ,sin is of such a nature that it strangely infatuates and stultifies the mind40 ,one of ,ben ,jonson's plays has1 for its title3 8,the ,devil is an ,ass40 ,schleiermacher1 ,die ,christliche ,glaube1 #a3baj1 urges that continual wickedness must have weakened ,satan's understanding1 so that he could be no longer feared1 and he adds3 8,nothing is easier than to contend against emotional evil40 ,on the other hand1 there seems evidence in ,scripture of a progressive rage and devastating activity in the case of the evil one1 beginning in ,genesis and culminating in the ,revelation4 ,with this increasing malignity there is also abundant evidence of his unwisdom4 ,we may instance the devil's mistakes in misrepresenting #a4 ,god to man 7,gen4 #c3a--8;hath ,god said8074 #b4 ,man to himself 7,gen4 #c3d--8,ye shall not surely die074 #c4 ,man to ,god 7,job #a3i--8;,doth ,job fear ,god for naught8074 #d4 ,god to himself 7,mat4 #d3c--8;,if thou art the ,son of ,god074 #e4 ,himself to man 7#b ,cor4 #aa3ad--8,satan fashioneth himself into an angel of light074 #f4 ,himself to himself 7,rev4 #ab3ab--8the devil is gone down unto you1 having great wrath0--thinking he could successfully oppose ,god or destroy man74 7d7 ,it is inconsistent with the benevolence of ,god to create and uphold spirits1 who he knows will be and do evil4--,we reply that this is no more inconsistent with ,god's benevolence than the creation and preservation of men1 whose action ,god overrules for the furtherance of his purposes1 and whose iniquity he finally brings to light and punishes4 ,seduction of the pure by the impure1 piracy1 slavery1 and war1 have all been permitted among men4 ,it is no more inconsistent with ,god's benevolence to permit them among angelic spirits4 ,caroline ,fox tells of ,emerson and ,carlyle that the latter once led his friend1 the serene philosopher1 through the abominations of the streets of ,london at midnight1 asking him with grim humor at every few steps3 8,do you believe in the devil now80 ,emerson replied that the more he saw of the ,english people1 the greater and better he thought them4 ,it must have been because with such depths beneath them they could notwithstanding reach such heights of civilization4 ,even vice and misery can be overruled for good1 and the fate of evil angels may be made a warning to the universe4 7e7 ,the notion of organization among evil spirits is self-contradictory1 since the nature of evil is to sunder and divide4--,we reply that such organization of evil spirits is no more impossible than the organization of wicked men1 for the purpose of furthering their selfish ends4 ,common hatred to ,god may constitute a principle of union among them1 as among men4 ,wicked men succeed in their plans only by adhering in some way to the good4 ,even a robber-horde must have laws1 and there is a sort of 8honor among thieves40 ,else the world would be a pandemonium1 and society would be what ,hobbes called it3 8bellum omnium contra omnes40 ,see art4 on ,satan1 by ,whitehouse1 in ,hastings1 ,dictionary of the ,bible3 8,some personalities are ganglionic centres of a nervous system1 incarnations of evil influence4 ,the ,bible teaches that ,satan is such a centre40 ,but the organizing power of ,satan has its limitations4 ,nevius1 ,demon-,possession1 #bgi--8,satan is not omniscient1 and it is not certain that all demons are perfectly subject to his control4 ,want of vigilance on his part1 and personal ambition in them1 may obstruct and delay the execution of his plans1 as among men40 ,an ,english parliamentarian comforted himself by saying3 8,if the fleas were all of one mind1 they would have us out of bed40 ,plato1 ,lysis1 #bad--8,the good are like one another1 and friends to one another1 and the bad are never at unity with one another or with themselves2 for they are passionate and restless1 and anything which is at variance and enmity with itself is not likely to be in union or harmony with any other thing40 7f7 ,the doctrine is morally pernicious1 as transferring the blame of human sin to the being or beings who tempt men thereto4--,we reply that neither conscience nor ,scripture allows temptation to be an excuse for sin1 or regards ,satan as having power to compel the human will4 ,the objection1 moreover1 contradicts our observation1--for only where the personal existence of ,satan is recognized1 do we find sin recognized in its true nature4 ,the diabolic character of sin makes it more guilty and abhorred4 ,the immorality lies1 not in the maintenance1 but in the denial1 of the doctrine4 ,giving up the doctrine of ,satan is connected with laxity in the administration of criminal justice4 ,penalty comes to be regarded as only deterrent or reformatory4 7g7 ,the doctrine degrades man1 by representing him as the tool and slave of ,satan4--,we reply that it does indeed show his actual state to be degraded1 but only with the result of exalting our idea of his original dignity1 and of his possible glory in ,christ4 ,the fact that man's sin was suggested from without1 and not from within1 may be the one mitigating circumstance which renders possible his redemption4 ,it rather puts a stigma upon human nature to say that it is not fallen--that its present condition is its original and normal state4 ,nor is it worth while to attribute to man a dignity he does not possess1 if thereby we deprive him of the dignity that may be his4 ,satan's sin was1 in its essence1 sin against the ,holy ,ghost1 for which there can be no 8,father1 forgive them1 for they know not what they do0 7,luke #bc3cd71 since it was choosing evil with the mala gaudia mentis1 or the clearest intuition that it was evil4 ,if there be no devil1 then man himself is devil4 ,it has been said of ,voltaire1 that without believing in a devil1 he saw him everywhere--even where he was not4 ,christian1 in ,bunyan's ,pilgrim's ,progress1 takes comfort when he finds that the blasphemous suggestions which came to him in the dark valley were suggestions from the fiend that pursued him4 ,if all temptation is from within1 our case would seem hopeless4 ,but if 8an enemy hath done this0 7,mat4 #ac3bh71 then there is hope4 ,and so we may accept the maxim3 8,nullus diabolus1 nullus ,redemptor40 ,unitarians have no ,captain of their ,salvation1 and so have no ,adversary against whom to contend4 ,see ,trench1 ,studies in the ,gospels1 #ag2 ,birks1 ,difficulties of ,belief1 #gh-ajj2 ,ebrard1 ,dogmatik1 #a3bia-bic4 ,many of the objections and answers mentioned above have been taken from ,philippi1 ,glaubenslehre1 #c3bea-bhd1 where a fuller statement of them may be found4 ,,iii4 ,practical uses of the ,doctrine of ,angels4 ,a4 ,uses of the doctrine of good angels4 7a7 ,it gives us a new sense of the greatness of the divine resources1 and of ,god's grace in our creation1 to think of the multitude of unfallen intelligences who executed the divine purposes before man appeared4 7b7 ,it strengthens our faith in ,god's providential care1 to know that spirits of so high rank are deputed to minister to creatures who are environed with temptations and are conscious of sin4 7c7 ,it teaches us humility1 that beings of so much greater knowledge and power than ours should gladly perform these unnoticed services1 in behalf of those whose only claim upon them is that they are children of the same common ,father4 7d7 ,it helps us in the struggle against sin1 to learn that these messengers of ,god are near1 to mark our wrong doing if we fall1 and to sustain us if we resist temptation4 7e7 ,it enlarges our conceptions of the dignity of our own being1 and of the boundless possibilities of our future existence1 to remember these forms of typical innocence and love1 that praise and serve ,god unceasingly in heaven4 ,instance the appearance of angels in ,jacob's life at ,bethel 7,gen4 #bh3ab--;,jacob's conversion87 and at ,mahanaim 7,gen4 #cb3a1 #b--two camps1 of angels1 on the right hand and on the left2 cf4 ,ps4 #cd3g--8,the angel of ,jehovah encampeth round about them that fear him1 ,and delivereth them072 so too the ,angel at ,penuel that struggled with ,jacob at his entering the promised land 7,gen4 #cb3bd2 cf4 ,hos4 #ab3c1 #d--8;in his manhood he had power with ,god3 yea1 he had power over the angel1 and prevailed071 and 8the angel who hath redeemed me from all evil0 7,gen4 #dh3af7 to whom ,jacob refers on his dying bed4 ,edmund ,spenser1 ,the ,faerie ,queene3 8,and is there care in heaven8 and is there love ,in heavenly spirits to these creatures base ,that may compassion of their evils move8 ,there is2 else much more wretched were the case ,of men than beasts4 ,but ,o1 th' exceeding grace ,of highest ,god that loves his creatures so1 ,and all his works with mercy doth embrace1 ,that blessed angels he sends to and fro ,to serve to wicked man1 to serve his wicked foe6 ,how oft do they their silver bowers leave ,and come to succor us who succor want6 ,how oft do they with golden pinions cleave ,the flitting skies like flying pursuivant1 ,against foul fiends to aid us militant6 ,they for us fight2 they watch and duly ward1 ,and their bright squadrons round about us plant2 ,and all for love1 and nothing for reward4 ,oh1 why should heavenly ,god for men have such regard60 ,it shows us that sin is not mere finiteness1 to see these finite intelligences that maintained their integrity4 ,shakespeare1 ,henry ,,viii1 #b3b--8;,he counsels a divorce--a loss of her ,that1 like a jewel1 has hung twenty years ,about his neck1 yet never lost her lustre2 ,of her that loves him with that excellence ,that angels love good men with2 even of her ,that1 when the greatest stroke of fortune falls1 ,will bless the king40 ,measure for ,measure1 #b3b--8,man1 proud man1 ,plays such fantastic tricks before high heaven1 ,as makes the angels weep40 ,b4 ,uses of the doctrine of evil angels4 7a7 ,it illustrates the real nature of sin1 and the depth of the ruin to which it may bring the soul1 to reflect upon the present moral condition and eternal wretchedness to which these spirits1 so highly endowed1 have brought themselves by their rebellion against ,god4 7b7 ,it inspires a salutary fear and hatred of the first subtle approaches of evil from within or from without1 to remember that these may be the covert advances of a personal and malignant being1 who seeks to overcome our virtue and to involve us in his own apostasy and destruction4 7c7 ,it shuts us up to ,christ1 as the only ,being who is able to deliver us or others from the enemy of all good4 7d7 ,it teaches us that our salvation is wholly of grace1 since for such multitudes of rebellious spirits no atonement and no renewal were provided--simple justice having its way1 with no mercy to interpose or save4 ,philippi1 in his ,glaubenslehre1 #c3aea-bhd1 suggests the following relations of the doctrine of ,satan to the doctrine of sin3 #a4 ,since ,satan is a fallen angel1 who once was pure1 evil is not self-existent or necessary4 ,sin does not belong to the substance which ,god created1 but is a later addition4 #b4 ,since ,satan is a purely spiritual creature1 sin cannot have its origin in mere sensuousness1 or in the mere possession of a physical nature4 #c4 ,since ,satan is not a weak and poorly endowed creature1 sin is not a necessary result of weakness and limitation4 #d4 ,since ,satan is confirmed in evil1 sin is not necessarily a transient or remediable act of will4 #e4 ,since in ,satan sin does not come to an end1 sin is not a step of creaturely development1 or a stage of progress to something higher and better4 ,on the uses of the doctrine1 see also ,van ,oosterzee1 ,christian ,dogmatics1 #a3caf2 ,robert ,hall1 ,works1 #c3ce-ea2 ,brooks1 ,satan and his ,devices4 8,they never sank so low1 ,they are not raised so high2 ,they never knew such depths of woe1 ,such heights of majesty4 ,the ,savior did not join ,their nature to his own2 ,for them he shed no blood divine4 ,nor heaved a single groan40 ,if no redemption has been provided for them1 it may be because3 #a4 sin originated with them2 #b4 the sin which they committed was 8an eternal sin0 7cf4 ,mark #c3bi72 #c4 they sinned with clearer intellect and fuller knowledge than ours 7cf4 ,luke #bc3cd72 #d4 their incorporeal being aggravated their sin and made it analogous to our sinning against the ,holy ,spirit 7cf4 ,mat4 #ab3ca1 #cb72 #e4 this incorporeal being gave no opportunity for ,christ to objectify his grace and visibly to join himself to them 7cf4 ,heb4 #b3af72 #f4 their persistence in evil1 in spite of their growing knowledge of the character of ,god as exhibited in human history1 has resulted in a hardening of heart which is not susceptible of salvation4 ,yet angels were created in ,christ 7,col4 #a3af72 they consist in him 7,col4 #a3ag72 he must suffer in their sin2 ,god would save them1 if he consistently could4 ,dr4 ,g4 ,w4 ,samson held that the ,logos became an angel before he became man1 and that this explains his appearances as 8the angel of ,jehovah0 in the ,old ,testament 7,gen4 #bb3aa74 ,it is not asserted that all fallen angels shall be eternally tormented 7,rev4 #ad3aj74 ,in terms equally strong 7,mat4 #be3da2 ,rev4 #bj3aj7 the existence of a place of eternal punishment for wicked men is declared1 but nevertheless we do not believe that all men will go there1 in spite of the fact that all men are wicked4 ,the silence of ,scripture with regard to a provision of salvation for fallen angels does not prove that there is no such provision4 #b ,pet4 #b3d shows that evil angels have not received final judgment1 but are in a temporary state of existence1 and their final state is yet to be revealed4 ,if ,god has not already provided1 may he not yet provide redemption for them1 and the 8elect angels0 7#a ,tim4 #e3ba7 be those whom ,god has predestinated to stand this future probation and be saved1 while only those who persist in their rebellion will be consigned to the lake of fire and brimstone 7,rev4 #bj3aj78 ,the keeper of a young tigress patted her head and she licked his hand4 ,but when she grew older she seized his hand with her teeth and began to craunch it4 ,he pulled away his hand in shreds4 ,he learned not to fondle a tigress4 ,let us learn not to fondle ,satan4 ,let us not be 8ignorant of his devices0 7#b ,cor4 #b3aa74 ,it is not well to keep loaded firearms in the chimney corner4 8,they who fear the adder's sting will not come near her hissing40 ,talmage3 8,o ,lord1 help us to hear the serpent's rattle before we feel its fangs40 ,ian ,maclaren1 ,cure of ,souls1 #bae--,the pastor trembles for a soul1 8when he sees the destroyer hovering over it like a hawk poised in midair1 and would have it gathered beneath ,christ's wing40 ,thomas ,k4 ,beecher3 8,suppose ,i lived on ,broadway where the crowd was surging past in both directions all the time4 ,would ,i leave my doors and windows open1 saying to the crowd of strangers3 #8,enter my door1 pass through my hall1 come into my parlor1 make yourselves at home in my dining-room1 go up into my bedchambers'8 ,no6 ,i would have my windows and doors barred and locked against intruders1 to be opened only to me and mine and those ,i would have as companions4 ,yet here we see foolish men and women stretching out their arms and saying to the spirits of the vasty deep3 #8,come in1 and take possession of me4 ,write with my hands1 think with my brain1 speak with my lips1 walk with my feet1 use me as a medium for whatever you will4' ,god respects the sanctity of man's spirit4 ,even ,christ stands at the door and knocks4 ,holy ,spirit1 fill me1 so that there shall be room for no other60 7,rev4 #c3bj2 ,eph4 #e3ah47 ,,part ,v4 ,,anthropology1 ,,or ,,the ,,doctrine ,,of ,,man4 ,chapter ,i4 ,preliminary4 ,i4 ,man a ,creation of ,god and a ,child of ,god4 ,the fact of man's creation is declared in ,gen4 #a3bg--8;,and ,god created man in his own image1 in the image of ,god created he him02 #b3g--8;,and ,jehovah ,god formed man of the dust of the ground1 and breathed into his nostrils the breath of life2 and man became a living soul40 7a7 ,the ,scriptures1 on the one hand1 negate the idea that man is the mere product of unreasoning natural forces4 ,they refer his existence to a cause different from mere nature1 namely1 the creative act of ,god4 ,compare ,hebrews #ab3i--8the ,father of spirits02 ,num4 #af3bb--8the ,god of the spirits of all flesh02 #bg3af--8;,jehovah1 the ,god of the spirits of all flesh02 ,rev4 #bb3f--8the ,god of the spirits of the prophets40 ,bruce1 ,the ,providential ,order1 #be--8;,faith in ,god may remain intact1 though we concede that man in all his characteristics1 physical and psychical1 is no exception to the universal law of growth1 no breach in the continuity of the evolutionary process40 ,by 8mere nature0 we mean nature apart from ,god4 ,our previous treatment of the doctrine of creation in general has shown that the laws of nature are only the regular methods of ,god1 and that the conception of a nature apart from ,god is an irrational one4 ,if the evolution of the lower creation cannot be explained without taking into account the originating agency of ,god1 much less can the coming into being of man1 the crown of all created things4 ,hudson1 ,divine ,pedigree of ,man3 8,spirit in man is linked with1 because derived from1 ,god1 who is spirit40 7b7 ,but1 on the other hand1 the ,scriptures do not disclose the method of man's creation4 ,whether man's physical system is or is not derived1 by natural descent1 from the lower animals1 the record of creation does not inform us4 ,as the command 8,let the earth bring forth living creatures0 7,gen4 #a3bd7 does not exclude the idea of mediate creation1 through natural generation1 so the forming of man 8of the dust of the ground0 7,gen4 #b3g7 does not in itself determine whether the creation of man's body was mediate or immediate4 ,we may believe that man sustained to the highest preceding brute the same relation which the multiplied bread and fish sustained to the five loaves and two fishes 7,mat4 #ad3ai71 or which the wine sustained to the water which was transformed at ,cana 7,john #b3g-aj71 or which the multiplied oil sustained to the original oil in the ,o4 ,t4 miracle 7#b ,k4 #d3a-g74 ,the 8dust10 before the breathing of the spirit into it1 may have been animated dust4 ,natural means may have been used1 so far as they would go4 ,sterrett1 ,reason and ,authority in ,religion1 #ci--8,our heredity is from ,god1 even though it be from lower forms of life1 and our goal is also ,god1 even though it be through imperfect manhood40 ,evolution does not make the idea of a ,creator superfluous1 because evolution is only the method of ,god4 ,it is perfectly consistent with a ,scriptural doctrine of ,creation that man should emerge at the proper time1 governed by different laws from the brute creation yet growing out of the brute1 just as the foundation of a house built of stone is perfectly consistent with the wooden structure built upon it4 ,all depends upon the plan4 ,an atheistic and undesigning evolution cannot include man without excluding what ,christianity regards as essential to man2 see ,griffith-,jones1 ,ascent through ,christ1 #dc-gc4 ,but a theistic evolution can recognize the whole process of man's creation as equally the work of nature and the work of ,god4 ,schurman1 ,agnosticism and ,religion1 #db--8,you are not what you have come from1 but what you have become40 ,huxley said of the brutes3 8,whether from them or not1 man is assuredly not of them40 ,pfleiderer1 ,philos4 ,religion1 #a3bhi--8,the religious dignity of man rests after all upon what he is1 not upon the mode and manner in which he has become what he is40 ,because he came from a beast1 it does not follow that he is a beast4 ,nor does the fact that man's existence can be traced back to a brute ancestry furnish any proper reason why the brute should become man4 ,here is a teleology which requires a divine ,creatorship4 ,j4 ,m4 ,bronson3 8,the theist must accept evolution if he would keep his argument for the existence of ,god from the unity of design in nature4 ,unless man is an end1 he is an anomaly4 ,the greatest argument for ,god is the fact that all animate nature is one vast and connected unity4 ,man has developed not from the ape1 but away from the ape4 ,he was never anything but potential man4 ,he did not1 as man1 come into being until he became a conscious moral agent40 ,this conscious moral nature1 which we call personality1 requires a divine ,author1 because it surpasses all the powers which can be found in the animal creation4 ,romanes1 ,mental ,evolution in ,animals1 tells us that3 #a4 ,mollusca learn by experience2 #b4 ,insects and spiders recognize offspring2 #c4 ,fishes make mental association of objects by their similarity2 #d4 ,reptiles recognize persons2 #e4 ,hymenoptera1 as bees and ants1 communicate ideas2 #f4 ,birds recognize pictorial representations and understand words2 #g4 ,rodents1 as rats and foxes1 understand mechanisms2 #h4 ,monkeys and elephants learn to use tools2 #i4 ,anthropoid apes and dogs have indefinite morality4 ,but it is definite and not indefinite morality which differences man from the brute4 ,drummond1 in his ,ascent of ,man1 concedes that man passed through a period when he resembled the ape more than any known animal1 but at the same time declares that no anthropoid ape could develop into a man4 ,the brute can be defined in terms of man1 but man cannot be defined in terms of the brute4 ,it is significant that in insanity the higher endowments of man disappear in an order precisely the reverse of that in which1 according to the development theory1 they have been acquired4 ,the highest part of man totters first4 ,the last added is first to suffer4 ,man moreover can transmit his own acquisitions to his posterity1 as the brute cannot4 ,weismann1 ,heredity1 #b3fi--8,the evolution of music does not depend upon any increase of the musical faculty or any alteration in the inherent physical nature of man1 but solely upon the power of transmitting the intellectual achievements of each generation to those which follow4 ,this1 more than anything1 is the cause of the superiority of men over animals--this1 and not merely human faculty1 although it may be admitted that this latter is much higher than in animals40 ,to this utterance of ,weismann we would add that human progress depends quite as much upon man's power of reception as upon man's power of transmission4 ,interpretation must equal expression2 and1 in this interpretation of the past1 man has a guarantee of the future which the brute does not possess4 7c7 ,psychology1 however1 comes in to help our interpretation of ,scripture4 ,the radical differences between man's soul and the principle of intelligence in the lower animals1 especially man's possession of self-consciousness1 general ideas1 the moral sense1 and the power of self-determination1 show that that which chiefly constitutes him man could not have been derived1 by any natural process of development1 from the inferior creatures4 ,we are compelled1 then1 to believe that ,god's 8breathing into man's nostrils the breath of life0 7,gen4 #b3g71 though it was a mediate creation as presupposing existing material in the shape of animal forms1 was yet an immediate creation in the sense that only a divine reinforcement of the process of life turned the animal into man4 ,in other words1 man came not from the brute1 but through the brute1 and the same immanent ,god who had previously created the brute created also the man4 ,tennyson1 ,in ,memoriam1 ,,xlv--8,the baby new to earth and sky1 ,what time his tender palm is pressed ,against the circle of the breast1 ,has never thought that #8this is ,i'3 ,but as he grows he gathers much1 ,and learns the use of #8,i' and #8me1' ,and finds #8,i am not what ,i see1 ,and other than the things ,i touch4' ,so rounds he to a separate mind ,from whence clear memory may begin1 ,as thro' the frame that binds him in ,his isolation grows defined40 ,fichte called that the birthday of his child1 when the child awoke to self-consciousness and said 8,i40 ,memory goes back no further than language4 ,knowledge of the ego is objective1 before it is subjective4 ,the child at first speaks of himself in the third person3 8,henry did so and so40 ,hence most men do not remember what happened before their third year1 though ,samuel ,miles ,hopkins1 ,memoir1 #bj1 remembered what must have happened when he was only #bc months old4 ,only a conscious person remembers1 and he remembers only as his will exerts itself in attention4 ,jean ,paul ,richter1 quoted in ,ladd1 ,philosophy of ,mind1 #aaj--8,never shall ,i forget the phenomenon in myself1 never till now recited1 when ,i stood by the birth of my own self-consciousness1 the place and time of which are distinct in my memory4 ,on a certain forenoon1 ,i stood1 a very young child1 within the house-door1 and was looking out toward the wood-pile1 as in an instant the inner revelation #8,i am ,i1' like lightning from heaven1 flashed and stood brightly before me2 in that moment ,i had seen myself as ,i1 for the first time and forever40 ,hffding1 ,outlines of ,psychology1 #c--8,the beginning of conscious life is to be placed probably before birth4444 ,sensations only faintly and dimly distinguished from the general feeling of vegetative comfort and discomfort4 ,still the experiences undergone before birth perhaps suffice to form the foundation of the consciousness of an external world40 ,hill1 ,genetic ,philosophy1 #bhb1 suggests that this early state1 in which the child speaks of self in the third person and is devoid of self-consciousness1 corresponds to the brute condition of the race1 before it had reached self-consciousness1 attained language1 and become man4 ,in the race1 however1 there was no heredity to predetermine self-consciousness--it was a new acquisition1 marking transition to a superior order of being4 ,connecting these remarks with our present subject1 we assert that no brute ever yet said1 or thought1 8,i40 ,with this1 then1 we may begin a series of simple distinctions between man and the brute1 so far as the immaterial principle in each is concerned4 ,these are mainly compiled from writers hereafter mentioned4 #a4 ,the brute is conscious1 but man is self-conscious4 ,the brute does not objectify self4 8,if the pig could once say1 #8,i am a pig1' it would at once and thereby cease to be a pig40 ,the brute does not distinguish itself from its sensations4 ,the brute has perception1 but only the man has apperception1 i4 e41 perception accompanied by reference of it to the self to which it belongs4 #b4 ,the brute has only percepts2 man has also concepts4 ,the brute knows white things1 but not whiteness4 ,it remembers things1 but not thoughts4 ,man alone has the power of abstraction1 i4 e41 the power of deriving abstract ideas from particular things or experiences4 #c4 ,hence the brute has no language4 8,language is the expression of general notions by symbols0 7,harris74 ,words are the symbols of concepts4 ,where there are no concepts there can be no words4 ,the parrot utters cries2 but 8no parrot ever yet spoke a true word40 ,since language is a sign1 it presupposes the existence of an intellect capable of understanding the sign1--in short1 language is the effect of mind1 not the cause of mind4 ,see ,mivart1 in ,brit4 ,quar41 ,oct4 #ahha3aed-agb4 8,the ape's tongue is eloquent in his own dispraise40 ,james1 ,psychology1 #b3cef--8,the notion of a sign as such1 and the general purpose to apply it to everything1 is the distinctive characteristic of man40 ,why do not animals speak8 ,because they have nothing to say1 i4 e41 have no general ideas which words might express4 #d4 ,the brute forms no judgments1 e4 g41 that this is like that1 accompanied with belief4 ,hence there is no sense of the ridiculous1 and no laughter4 ,james1 ,psychology1 #b3cfj--8,the brute does not associate ideas by similarity4444 ,genius in man is the possession of this power of association in an extreme degree40 #e4 ,the brute has no reasoning--no sense that this follows from that1 accompanied by a feeling that the sequence is necessary4 ,association of ideas without judgment is the typical process of the brute mind1 though not that of the mind of man4 ,see ,mind1 #e3djb-dji1 #ege-eha4 ,man's dream-life is the best analogue to the mental life of the brute4 #f4 ,the brute has no general ideas or intuitions1 as of space1 time1 substance1 cause1 right4 ,hence there is no generalizing1 and no proper experience or progress4 ,there is no capacity for improvement in animals4 ,the brute cannot be trained1 except in certain inferior matters of association1 where independent judgment is not required4 ,no animal makes tools1 uses clothes1 cooks food1 breeds other animals for food4 ,no hunter's dog1 however long its observation of its master1 ever learned to put wood on a fire to keep itself from freezing4 ,even the rudest stone implements show a break in continuity and mark the introduction of man2 see ,j4 ,p4 ,cook1 ,credentials of ,science1 #ad4 8,the dog can see the printed page as well as a man can1 but no dog was ever taught to read a book4 ,the animal cannot create in its own mind the thoughts of the writer4 ,the physical in man1 on the contrary1 is only an aid to the spiritual4 ,education is a trained capacity to discern the inner meaning and deeper relations of things4 ,so the universe is but a symbol and expression of spirit1 a garment in which an invisible ,power has robed his majesty and glory02 see ,s4 ,s4 ,times1 ,april #g1 #aijj4 ,in man1 mind first became supreme4 #g4 ,the brute has determination1 but not self-determination4 ,there is no freedom of choice1 no conscious forming of a purpose1 and no self-movement toward a predetermined end4 ,the donkey is determined1 but not self-determined2 he is the victim of heredity and environment2 he acts only as he is acted upon4 ,harris1 ,philos4 ,basis of ,theism1 #ecg-eed--8,man1 though implicated in nature through his bodily organization1 is in his personality supernatural2 the brute is wholly submerged in nature4444 ,man is like a ship in the sea--in it1 yet above it--guiding his course1 by observing the heavens1 even against wind and current4 ,a brute has no such power2 it is in nature like a balloon1 wholly immersed in air1 and driven about by its currents1 with no power of steering40 ,calderwood1 ,philosophy of ,evolution1 chapter on ,right and ,wrong3 8,the grand distinction of human life is self-control in the field of action--control over all the animal impulses1 so that these do not spontaneously and of themselves determine activity0 as they do in the brute4 ,by what ,mivart calls a process of 8inverse anthropomorphism10 we clothe the brute with the attributes of freedom2 but it does not really possess them4 ,just as we do not transfer to ,god all our human imperfections1 so we ought not to transfer all our human perfections to the brute1 8reading our full selves in life of lower forms40 ,the brute has no power to choose between motives2 it simply obeys motive4 ,the necessitarian philosophy1 therefore1 is a correct and excellent philosophy for the brute4 ,but man's power of initiative--in short1 man's free will--renders it impossible to explain his higher nature as a mere natural development from the inferior creatures4 ,even ,huxley has said that1 taking mind into the account1 there is between man and the highest beasts an 8enormous gulf10 a 8divergence immeasurable0 and 8practically infinite40 #h4 ,the brute has no conscience and no religious nature4 ,no dog ever brought back to the butcher the meat it had stolen4 8,the aspen trembles without fear1 and dogs skulk without guilt40 ,the dog mentioned by ,darwin1 whose behavior in presence of a newspaper moved by the wind seemed to testify to 8a sense of the supernatural10 was merely exhibiting the irritation due to the sense of an unknown future2 see ,james1 ,will to ,believe1 #gi4 ,the bearing of flogged curs does not throw light upon the nature of conscience4 ,if ethics is not hedonism1 if moral obligation is not a refined utilitarianism1 if the right is something distinct from the good we get out of it1 then there must be a flaw in the theory that man's conscience is simply a development of brute instincts2 and a reinforcement of brute life from the divine source of life must be postulated in order to account for the appearance of man4 ,upton1 ,hibbert ,lectures1 #afe-afg--8;,is the spirit of man derived from the soul of the animal8 ,no1 for neither one of these has self-existence4 ,both are self-differentiations of ,god4 ,the latter is simply ,god's preparation for the former40 ,calderwood1 ,evolution and ,man's ,place in ,nature1 #ccg1 speaks of 8the impossibility of tracing the origin of man's rational life to evolution from a lower life4444 ,there are no physical forces discoverable in nature sufficient to account for the appearance of this life40 ,shaler1 ,interpretation of ,nature1 #ahf--8,man's place has been won by an entire change in the limitations of his psychic development4444 ,the old bondage of the mind to the body is swept away4444 ,in this new freedom we find the one dominant characteristic of man1 the feature which entitles us to class him as an entirely new class of animal40 ,john ,burroughs1 ,ways of ,nature3 8,animal life parallels human life at many points1 but it is in another plane4 ,something guides the lower animals1 but it is not thought2 something restrains them1 but it is not judgment2 they are provident without prudence2 they are active without industry2 they are skilful without practice2 they are wise without knowledge2 they are rational without reason2 they are deceptive without guile4444 ,when they are joyful1 they sing or they play2 when they are distressed1 they moan or they cry2 444 and yet ,i do not suppose they experience the emotion of joy or sorrow1 or anger or love1 as we do1 because these feelings in them do not involve reflection1 memory1 and what we call the higher nature1 as with us4 ,their instinct is intelligence directed outward1 never inward1 as in man4 ,they share with man the emotions of his animal nature1 but not of his moral or sthetic nature2 they know no altruism1 no moral code40 ,mr4 ,burroughs maintains that we have no proof that animals in a state of nature can reflect1 form abstract ideas1 associate cause and effect4 ,animals1 for instance1 that store up food for the winter simply follow a provident instinct but do not take thought for the future1 any more than does the tree that forms new buds for the coming season4 ,he sums up his position as follows3 8,to attribute human motives and faculties to the animals is to caricature them2 but to put us in such relation to them that we feel their kinship1 that we see their lives embosomed in the same iron necessity as our own1 that we see in their minds a humbler manifestation of the same psychic power and intelligence that culminates and is conscious of itself in man--that1 ,i take it1 is the true humanization40 ,we assent to all this except the ascription to human life of the same iron necessity that rules the animal creation4 ,man is man1 because his free will transcends the limitations of the brute4 ,while we grant1 then1 that man is the last stage in the development of life and that he has a brute ancestry1 we regard him also as the offspring of ,god4 ,the same ,god who was the author of the brute became in due time the creator of man4 ,though man came through the brute1 he did not come from the brute1 but from ,god1 the ,father of spirits and the author of all life4 dipus' terrific oracle3 8,mayst thou ne'er know the truth of what thou art60 might well be uttered to those who believe only in the brute origin of man4 ,pascal says it is dangerous to let man see too clearly that he is on a level with the animals unless at the same time we show him his greatness4 ,the doctrine that the brute is imperfect man is logically connected with the doctrine that man is a perfect brute4 ,thomas ,carlyle3 8,if this brute philosophy is true1 then man should go on all fours1 and not lay claim to the dignity of being moral40 ,g4 ,f4 ,wright1 ,ant4 and ,origin of ,human ,race1 lecture ,,ix--8,one or other of the lower animals may exhibit all the faculties used by a child of fifteen months4 ,the difference may seem very little1 but what there is is very important4 ,it is like the difference in direction in the early stages of two separating curves1 which go on forever diverging4444 ,the probability is that both in his bodily and in his mental development man appeared as a sport in nature1 and leaped at once in some single pair from the plane of irrational being to the possession of the higher powers that have ever since characterized him and dominated both his development and his history40 ,scripture seems to teach the doctrine that man's nature is the creation of ,god4 ,gen4 #b3g--8;,jehovah ,god formed man of the dust of the ground1 and breathed into his nostrils the breath of life2 and man became a living soul0--appears1 says ,hovey 7,state of the ,impen4 ,dead1 #ad71 8to distinguish the vital informing principle of human nature from its material part1 pronouncing the former to be more directly from ,god1 and more akin to him1 than the latter40 ,so in ,zech4 #ab3a--8;,jehovah1 who stretcheth forth the heavens1 and layeth the foundation of the earth1 and formeth the spirit of man within him0--the soul is recognized as distinct in nature from the body1 and of a dignity and value far beyond those of any material organism4 ,job #cb3h--8there is a spirit in man1 and the breath of the ,almighty giveth them understanding02 ,eccl4 #ab3g--8the dust returneth to the earth as it was1 and the spirit returneth unto ,god who gave it40 ,a sober view of the similarities and differences between man and the lower animals may be found in ,lloyd ,morgan1 ,animal ,life and ,intelligence4 ,see also ,martineau1 ,types1 #b3fe1 #adj1 and ,study1 #a3ahj2 #b3i1 #ac1 #ahd1 #cej2 ,hopkins1 ,outline ,study of ,man1 #h3bc2 ,chadbourne1 ,instinct1 #ahg-baa2 ,porter1 ,hum4 ,intellect1 #chd1 #chf1 #cig2 ,bascom1 ,science of ,mind1 #bie-cje2 ,mansel1 ,metaphysics1 #di1 #ej2 ,princeton ,rev41 ,jan4 #ahha3ajd-abh2 ,henslow1 in ,nature1 ,may #a1 #ahgi3ba1 #bb2 ,ferrier1 ,remains1 #b3ci2 ,argyll1 ,unity of ,nature1 #aag-aai2 ,bib4 ,sac41 #bi3bge-bhb2 ,max ,mller1 ,lectures on ,philos4 of ,language1 no4 #a1 #b1 #c2 ,f4 ,w4 ,robertson1 ,lectures on ,genesis1 #ba2 ,le ,conte1 in ,princeton ,rev41 ,may1 #ahhd3bch-bfa2 ,lindsay1 ,mind in ,lower ,animals2 ,romanes1 ,mental ,evolution in ,animals2 ,fiske1 ,the ,destiny of ,man4 7d7 ,comparative physiology1 moreover1 has1 up to the present time1 done nothing to forbid the extension of this doctrine to man's body4 ,no single instance has yet been adduced of the transformation of one animal species into another1 either by natural or artificial selection2 much less has it been demonstrated that the body of the brute has ever been developed into that of man4 ,all evolution implies progress and reinforcement of life1 and is unintelligible except as the immanent ,god gives new impulses to the process4 ,apart from the direct agency of ,god1 the view that man's physical system is descended by natural generation from some ancestral simian form can be regarded only as an irrational hypothesis4 ,since the soul1 then1 is an immediate creation of ,god1 and the forming of man's body is mentioned by the ,scripture writer in direct connection with this creation of the spirit1 man's body was in this sense an immediate creation also4 ,for the theory of natural selection1 see ,darwin1 ,origin of ,species1 #cih-dbd1 and ,descent of ,man1 #b3cfh-chg2 ,huxley1 ,critiques and ,addresses1 #bda-bfi1 ,man's ,place in ,nature1 #ga-ach1 ,lay ,sermons1 #cbc1 and art43 ,biology1 in ,encyc4 ,britannica1 #ith ed42 ,romanes1 ,scientific ,evidences of ,organic ,evolution4 ,the theory holds that1 in the struggle for existence1 the varieties best adapted to their surroundings succeed in maintaining and reproducing themselves1 while the rest die out4 ,thus1 by gradual change and improvement of lower into higher forms of life1 man has been evolved4 ,we grant that ,darwin has disclosed one of the important features of ,god's method4 ,we concede the partial truth of his theory4 ,we find it supported by the vertebrate structure and nervous organization which man has in common with the lower animals2 by the facts of embryonic development2 of rudimentary organs2 of common diseases and remedies2 and of reversion to former types4 ,but we refuse to regard natural selection as a complete explanation of the history of life1 and that for the following reasons3 #a4 ,it gives no account of the origin of substance1 nor of the origin of variations4 ,darwinism simply says that 8round stones will roll down hill further than flat ones0 7,gray1 ,natural ,science and ,religion74 ,it accounts for the selection1 not for the creation1 of forms4 8,natural selection originates nothing4 ,it is a destructive1 not a creative1 principle4 ,if we must idealize it as a positive force1 we must think of it1 not as the preserver of the fittest1 but as the destroyer1 that follows ever in the wake of creation and devours the failures2 the scavenger of creation1 that takes out of the way forms which are not fit to live and reproduce themselves0 7,johnson1 on ,theistic ,evolution1 in ,andover ,review1 ,april1 #ahhd3cfc-cha74 ,natural selection is only unintelligent repression4 ,darwin's ,origin of ,species is in fact 8not the ,genesis1 but the ,exodus1 of living forms40 ,schurman3 8,the survival of the fittest does nothing to explain the arrival of the fittest02 see also ,de,vries1 ,species and ,varieties1 ad finem4 ,darwin himself acknowledged that 8,our ignorance of the laws of variation is profound4444 ,the cause of each slight variation and of each monstrosity lies much more in the nature or constitution of the organism than in the nature of the surrounding conditions0 7quoted by ,mivart1 ,lessons from ,nature1 #bhj-cja74 ,weismann has therefore modified the ,darwinian theory by asserting that there would be no development unless there were a spontaneous1 innate tendency to variation4 ,in this innate tendency we see1 not mere nature1 but the work of an originating and superintending ,god4 ,e4 ,m4 ,caillard1 in ,contemp4 ,rev41 ,dec4 #ahic3hgc-hha--8,spirit was the moulding power1 from the beginning1 of those lower forms which would ultimately become man4 ,instead of the physical derivation of the soul1 we propose the spiritual derivation of the body40 #b4 ,some of the most important forms appear suddenly in the geological record1 without connecting links to unite them with the past4 ,the first fishes are the ,ganoid1 large in size and advanced in type4 ,there are no intermediate gradations between the ape and man4 ,huxley1 in ,man's ,place in ,nature1 #id1 tells us that the lowest gorilla has a skull capacity of #bd cubic inches1 whereas the highest gorilla has #cd-4 ,over against this1 the lowest man has a skull capacity of #fb2 though men with less than #fe are invariably idiotic2 the highest man has #aad4 ,professor ,burt ,g4 ,wilder of ,cornell ,university3 8,the largest ape-brain is only half as large as the smallest normal human40 ,wallace1 ,darwinism1 #deh--8,the average human brain weighs #dh or #di ounces2 the average ape's brain is only #ah ounces40 ,the brain of ,daniel ,webster weighed #ec ounces2 but ,dr4 ,bastian tells of an imbecile whose intellectual deficiency was congenital1 yet whose brain weighed #ee ounces4 ,large heads do not always indicate great intellect4 ,professor ,virchow points out that the ,greeks1 one of the most intellectual of nations1 are also one of the smallest-headed of all4 ,bain3 8,while the size of the brain increases in arithmetical proportion1 intellectual range increases in geometrical proportion40 ,respecting the ,enghis and ,neanderthal crania1 ,huxley says3 8,the fossil remains of man hitherto discovered do not seem to me to take us appreciably nearer to that lower pithecoid form by the modification of which he has probably become what he is4444 ,in vain have the links which should bind man to the monkey been sought3 not a single one is there to show4 ,the so-called ,protanthropos who should exhibit this link has not been found4444 ,none have been found that stood nearer the monkey than the men of to-day40 ,huxley argues that the difference between man and the gorilla is smaller than that between the gorilla and some apes2 if the gorilla and the apes constitute one family and have a common origin1 may not man and the gorilla have a common ancestry also8 ,we reply that the space between the lowest ape and the highest gorilla is filled in with numberless intermediate gradations4 ,the space between the lowest man and the highest man is also filled in with many types that shade off one into the other4 ,but the space between the highest gorilla and the lowest man is absolutely vacant2 there are no intermediate types2 no connecting links between the ape and man have yet been found4 ,professor ,virchow has also very recently expressed his belief that no relics of any predecessor of man have yet been discovered4 ,he said3 8,in my judgment1 no skull hitherto discovered can be regarded as that of a predecessor of man4 ,in the course of the last fifteen years we have had opportunities of examining skulls of all the various races of mankind--even of the most savage tribes2 and among them all no group has been observed differing in its essential characters from the general human type4444 ,out of all the skulls found in the lake-dwellings there is not one that lies outside the boundaries of our present population40 ,dr4 ,eugene ,dubois has discovered in the ,post-pliocene deposits of the island of ,java the remains of a preeminently hominine anthropoid which he calls ,pithecanthropus erectus4 ,its cranial capacity approaches the physiological minimum in man1 and is double that of the gorilla4 ,the thigh bone is in form and dimensions the absolute analogue of that of man1 and gives evidence of having supported a habitually erect body4 ,dr4 ,dubois unhesitatingly places this extinct ,javan ape as the intermediate form between man and the true anthropoid apes4 ,haeckel 7in ,the ,nation1 ,sept4 #ae1 #ahih7 and ,keane 7in ,man ,past and ,present1 #c71 regard the ,pithecanthropus as a 8missing link40 ,but 8,nature0 regards it as the remains of a human microcephalous idiot4 ,in addition to all this1 it deserves to be noticed that man does not degenerate as we travel back in time4 8,the ,enghis skull1 the contemporary of the mammoth and the cave-bear1 is as large as the average of to-day1 and might have belonged to a philosopher40 ,the monkey nearest to man in physical form is no more intelligent than the elephant or the bee4 #c4 ,there are certain facts which mere heredity cannot explain1 such for example as the origin of the working-bee from the queen and the drone1 neither of which produces honey4 ,the working-bee1 moreover1 does not transmit the honey-making instinct to its posterity2 for it is sterile and childless4 ,if man had descended from the conscienceless brute1 we should expect him1 when degraded1 to revert to his primitive type4 ,on the contrary1 he does not revert to the brute1 but dies out instead4 ,the theory can give no explanation of beauty in the lowest forms of life1 such as molluscs and diatoms4 ,darwin grants that this beauty must be of use to its possessor1 in order to be consistent with its origination through natural selection4 ,but no such use has yet been shown2 for the creatures which possess the beauty often live in the dark1 or have no eyes to see4 ,so1 too1 the large brain of the savage is beyond his needs1 and is inconsistent with the principle of natural selection which teaches that no organ can permanently attain a size unrequired by its needs and its environment4 ,see ,wallace1 ,natural ,selection1 #cch-cfj4 ,g4 ,f4 ,wright1 ,man and the ,glacial ,epoch1 #bdb-cja--8,that man's bodily organization is in some way a development from some extinct member of the animal kingdom allied to the anthropoid apes is scarcely any longer susceptible of doubt4444 ,but he is certainly not descended from any existing species of anthropoid apes4444 ,when once mind became supreme1 the bodily adjustment must have been rapid1 if indeed it is not necessary to suppose that the bodily preparation for the highest mental faculties was instantaneous1 or by what is called in nature a sport40 ,with this statement of ,dr4 ,wright we substantially agree1 and therefore differ from ,shedd when he says that there is just as much reason for supposing that monkeys are degenerate men1 as that men are improved monkeys4 ,shakespeare1 ,timon of ,athens1 #a3a3bdi1 seems to have hinted the view of ,dr4 ,shedd3 8,the strain of man's bred out into baboon and monkey40 ,bishop ,wilberforce asked ,huxley whether he was related to an ape on his grandfather's or grandmother's side4 ,huxley replied that he should prefer such a relationship to having for an ancestor a man who used his position as a minister of religion to ridicule truth which he did not comprehend4 8,mamma1 am ,i descended from a monkey80 8,i do not know1 ,william1 ,i never met any of your father's people40 #d4 ,no species is yet known to have been produced either by artificial or by natural selection4 ,huxley1 ,lay ,sermons1 #cbc--8;,it is not absolutely proven that a group of animals having all the characters exhibited by species in nature has ever been originated by selection1 whether artificial or natural02 ,man's ,place in ,nature1 #ajg--8,our acceptance of the ,darwinian hypothesis must be provisional1 so long as one link in the chain of evidence is wanting2 and so long as all the animals and plants certainly produced by selective breeding from a common stock are fertile with one another1 that link will be wanting40 ,huxley has more recently declared that the missing proof has been found in the descent of the modern horse with one toe1 from ,hipparion with two toes1 ,anchitherium with three1 and ,orohippus with four4 ,even if this were demonstrated1 we should still maintain that the only proper analogue was to be found in that artificial selection by which man produces new varieties1 and that natural selection can bring about no useful results and show no progress1 unless it be the method and revelation of a wise and designing mind4 ,in other words1 selection implies intelligence and will1 and therefore cannot be exclusively natural4 ,mivart1 ,man and ,apes1 #aib--8;,if it is inconceivable and impossible for man's body to be developed or to exist without his informing soul1 we conclude that1 as no natural process accounts for the different kind of soul--one capable of articulately expressing general conceptions1--so no merely natural process can account for the origin of the body informed by it--a body to which such an intellectual faculty was so essentially and intimately related40 ,thus ,mivart1 who once considered that evolution could account for man's body1 now holds instead that it can account neither for man's body nor for his soul1 and calls natural selection 8a puerile hypothesis0 7,lessons from ,nature1 #cjj2 ,essays and ,criticisms1 #b3bhi-cad74 7e7 ,while we concede1 then1 that man has a brute ancestry1 we make two claims by way of qualification and explanation3 first1 that the laws of organic development which have been followed in man's origin are only the methods of ,god and proofs of his creatorship2 secondly1 that man1 when he appears upon the scene1 is no longer brute1 but a self-conscious and self-determining being1 made in the image of his ,creator and capable of free moral decision between good and evil4 ,both man's original creation and his new creation in regeneration are creations from within1 rather than from without4 ,in both cases1 ,god builds the new upon the basis of the old4 ,man is not a product of blind forces1 but is rather an emanation from that same divine life of which the brute was a lower manifestation4 ,the fact that ,god used prexisting material does not prevent his authorship of the result4 ,the wine in the miracle was not water because water had been used in the making of it1 nor is man a brute because the brute has made some contributions to his creation4 ,professor ,john ,h4 ,strong3 8,some who freely allow the presence and power of ,god in the age-long process seem nevertheless not clearly to see that1 in the final result of finished man1 ,god successfully revealed himself4 ,god's work was never really or fully done2 man was a compound of brute and man2 and a compound of two such elements could not be said to possess the qualities of either4 ,god did not really succeed in bringing moral personality to birth4 ,the evolution was incomplete2 man is still on all fours2 he cannot sin1 because he was begotten of the brute2 no fall1 and no regeneration1 is conceivable4 ,we assert1 on the contrary1 that1 though man came through the brute1 he did not come from the brute4 ,he came from ,god1 whose immanent life he reveals1 whose image he reflects in a finished moral personality4 ,because ,god succeeded1 a fall was possible4 ,we can believe in the age-long creation of evolution1 provided only that this evolution completed itself4 ,with that proviso1 sin remains and the fall40 ,see also ,a4 ,h4 ,strong1 ,christ in ,creation1 #afc-ahj4 ,an atheistic and unteleological evolution is a reversion to the savage view of animals as brethren1 and to the heathen idea of a sphynx-man growing out of the brute4 ,darwin himself did not deny ,god's authorship4 ,he closes his first great book with the declaration that life1 with all its potencies1 was originally breathed 8by the ,creator0 into the first forms of organic being4 ,and in his letters he refers with evident satisfaction to ,charles ,kingsley's finding nothing in the theory which was inconsistent with an earnest ,christian faith4 ,it was not ,darwin1 but disciples like ,haeckel1 who put forward the theory as making the hypothesis of a ,creator superfluous4 ,we grant the principle of evolution1 but we regard it as only the method of the divine intelligence1 and must moreover consider it as preceded by an original creative act1 introducing vegetable and animal life1 and as supplemented by other creative acts1 at the introduction of man and at the incarnation of ,christ4 ,chadwick1 ,old and ,new ,unitarianism1 #cc--8,what seemed to wreck our faith in human nature its origin from the brute has been its grandest confirmation4 ,for nothing argues the essential dignity of man more clearly than his triumph over the limitations of his brute inheritance1 while the long way that he has come is prophecy of the moral heights undreamed of that await his tireless feet40 ,all this is true if we regard human nature1 not as an undesigned result of atheistic evolution1 but as the efflux and reflection of the divine personality4 ,r4 ,e4 ,thompson1 in ,s4 ,s4 ,times1 ,dec4 #bi1 #aijf--8,the greatest fact in heredity is our descent from ,god1 and the greatest fact in environment is his presence in human life at every point40 ,the atheistic conception of evolution is well satirized in the verse3 8,there was an ape in days that were earlier2 ,centuries passed and his hair became curlier2 ,centuries more and his thumb gave a twist1 ,and he was a man and a ,positivist40 ,that this conception is not a necessary conclusion of modern science1 is clear from the statements of ,wallace1 the author with ,darwin of the theory of natural selection4 ,wallace believes that man's body was developed from the brute1 but he thinks there have been three breaks in continuity3 #a4 the appearance of life2 #b4 the appearance of sensation and consciousness2 and #c4 the appearance of spirit4 ,these seem to correspond to #a4 vegetable2 #b4 animal2 and #c4 human life4 ,he thinks natural selection may account for man's place in nature1 but not for man's place above nature1 as a spiritual being4 ,see ,wallace1 ,darwinism1 #dde-dgh--8;,i fully accept ,mr4 ,darwin's conclusion as to the essential identity of man's bodily structure with that of the higher mammalia1 and his descent from some ancestral form common to man and the anthropoid apes40 ,but the conclusion that man's higher faculties have also been derived from the lower animals 8appears to me not to be supported by adequate evidence1 and to be directly opposed to many well-ascertained facts0 7#dfa74444 ,the mathematical1 the artistic and musical faculties1 are results1 not causes1 of advancement1--they do not help in the struggle for existence and could not have been developed by natural selection4 ,the introduction of life 7vegetable71 of consciousness 7animal71 of higher faculty 7human71 point clearly to a world of spirit1 to which the world of matter is subordinate 7#dgd-dgf74444 ,man's intellectual and moral faculties could not have been developed from the animal1 but must have had another origin2 and for this origin we can find an adequate cause only in the world of spirit4 ,wallace1 ,natural ,selection1 #cch--8,the average cranial capacity of the lowest savage is probably not less than five-sixths of that of the highest civilized races1 while the brain of the anthropoid apes scarcely amounts to one-third of that of man1 in both cases taking the average2 or the proportions may be represented by the following figures3 anthropoid apes1 #aj2 savages1 #bf2 civilized man1 #cb40 ,ibid41 #cfj--8,the inference ,i would draw from this class of phenomena is1 that a superior intelligence has guided the development of man in a definite direction and for a special purpose1 just as man guides the development of many animal and vegetable forms4444 ,the controlling action of a higher intelligence is a necessary part of the laws of nature1 just as the action of all surrounding organisms is one of the agencies in organic development1--else the laws which govern the material universe are insufficient for the production of man40 ,sir ,wm4 ,thompson3 8,that man could be evolved out of inferior animals is the wildest dream of materialism1 a pure assumption which offends me alike by its folly and by its arrogance40 ,hartmann1 in his ,anthropoid ,apes1 #cjb-cjf1 while not despairing of 8the possibility of discovering the true link between the world of man and mammals10 declares that 8that purely hypothetical being1 the common ancestor of man and apes1 is still to be found10 and that 8man cannot have descended from any of the fossil species which have hitherto come to our notice1 nor yet from any of the species of apes now extant40 ,see ,dana1 ,amer4 ,journ4 ,science and ,arts1 #ahgf3bea1 and ,geology1 #fjc1 #fjd2 ,lotze1 ,mikrokosmos1 vol4 ,i1 bk4 #c1 chap4 #a2 ,mivart1 ,genesis of ,species1 #bjb-bbb1 #bei-cjg1 ,man and ,apes1 #hh1 #adi-aib1 ,lessons from ,nature1 #abh-bdb1 #bhj-cja1 ,the ,cat4 and ,encyclop4 ,britannica1 art43 ,apes2 ,quatrefages1 ,natural ,history of ,man1 #fd-hg2 ,bp4 ,temple1 ,bampton ,lect41 #ahhd3afa-ahi2 ,dawson1 ,story of the ,earth and ,man1 #cba-cbi2 ,duke of ,argyll1 ,primeval ,man1 #ch-ge2 ,asa ,gray1 ,natural ,science and ,religion2 ,schmid1 ,theories of ,darwin1 #aae-adj2 ,carpenter1 ,mental ,physiology1 #ei2 ,mc,ilvaine1 ,wisdom of ,holy ,scripture1 #ee-hf2 ,bible ,commentary1 #a3dc2 ,martensen1 ,dogmatics1 #acf2 ,le,conte1 in ,princeton ,rev41 ,nov4 #ahgh3ggf-hjc2 ,zckler1 ,urgeschichte1 #ha-aje2 ,shedd1 ,dogm4 ,theol41 #a3dii-eae4 ,also1 see this ,compendium1 pages #cib1 #cic4 7f7 ,the truth that man is the offspring of ,god implies the correlative truth of a common divine ,fatherhood4 ,god is ,father of all men1 in that he originates and sustains them as personal beings like in nature to himself4 ,even toward sinners ,god holds this natural relation of ,father4 ,it is his fatherly love1 indeed1 which provides the atonement4 ,thus the demands of holiness are met and the prodigal is restored to the privileges of sonship which have been forfeited by transgression4 ,this natural ,fatherhood1 therefore1 does not exclude1 but prepares the way for1 ,god's special ,fatherhood toward those who have been regenerated by his ,spirit and who have believed on his ,son2 indeed1 since all ,god's creations take place in and through ,christ1 there is a natural and physical sonship of all men1 by virtue of their relation to ,christ1 the eternal ,son1 which antedates and prepares the way for the spiritual sonship of those who join themselves to him by faith4 ,man's natural sonship underlies the history of the fall1 and qualifies the doctrine of ,sin4 ,texts referring to ,god's natural and common ,fatherhood are3 ,mal4 #b3aj--8;,have we not all one father ,abraham8 hath not one ,god created us80 ,luke #c3ch--8;,adam1 the son of ,god02 #ae3aa-cb--the parable of the prodigal son1 in which the father is father even before the prodigal returns2 ,john #c3af--8;,god so loved the world1 that he gave his only begotten ,son02 ,john #ae3f--8;,if a man abide not in me1 he is cast forth as a branch1 and is withered2 and they gather them1 and cast them into the fire1 and they are burned02--these words imply a natural union of all men with ,christ1--otherwise they would teach that those who are spiritually united to him can perish everlastingly4 ,acts #ag3bh--8;,for we are also his offspring0--words addressed by ,paul to a heathen audience2 ,col4 #a3af1 #ag--8;in him were all things created 444 and in him all things consist02 ,heb4 #ab3i--8the ,father of spirits40 ,fatherhood1 in this larger sense1 implies3 #a4 ,origination2 #b4 ,impartation of life2 #c4 ,sustentation2 #d4 ,likeness in faculties and powers2 #e4 ,government2 #f4 ,care2 #g4 ,love4 ,in all these respects ,god is the ,father of all men1 and his fatherly love is both preserving and atoning4 ,god's natural fatherhood is mediated by ,christ1 through whom all things were made1 and in whom all things1 even humanity1 consist4 ,we are naturally children of ,god1 as we were created in ,christ2 we are spiritually sons of ,god1 as we have been created anew in ,christ ,jesus4 ,g4 ,w4 ,northrop3 8,god never becomes ,father to any men or class of men2 he only becomes a reconciled and complacent ,father to those who become ethically like him4 ,men are not sons in the full ideal sense until they comport themselves as sons of ,god40 ,chapman1 ,jesus ,christ and the ,present ,age1 #ci--8,while ,god is the ,father of all men1 all men are not the children of ,god3 in other words1 ,god always realizes completely the idea of ,father to every man2 but the majority of men realize only partially the idea of sonship40 ,texts referring to the special ,fatherhood of grace are3 ,john #a3ab1 #ac--8;as many as received him1 to them gave he the right to become children of ,god1 even to them that believe on his name2 who were born1 not of blood1 nor of the will of the flesh1 nor of the will of man1 but of ,god02 ,rom4 #h3ad--8;for as many as are led by the ,spirit of ,god1 these are sons of ,god02 #ae--8ye received the spirit of adoption1 whereby we cry1 ,abba1 ,father02 #b ,cor4 #f3ag--8;,come ye out from among them1 and be ye separate1 saith the ,lord1 and touch no unclean thing1 and ,i will receive you1 and will be to you a ,father1 and ye shall be to me sons and daughters1 saith the ,lord ,almighty02 ,eph4 #a3e1 #f--8;having foreordained us unto adoption as sons through ,jesus ,christ unto himself02 #c3ad1 #ae--8the ,father1 from whom every family marg4 8fatherhood0 in heaven and on earth is named0 7 every race among angels or men--so ,meyer1 ,romans1 #aeh1 #aei72 ,gal #c3bf--8;for ye are all sons of ,god1 through faith1 in ,christ ,jesus02 #d3f--8;,and because ye are sons1 ,god sent forth the ,spirit of his ,son into our hearts1 crying1 ,abba1 ,father02 #a ,john #c3a1 #b--8;,behold what manner of love the ,father hath bestowed upon us1 that we should be called children of ,god2 and such we are4444 ,beloved1 now are we children of ,god40 ,the sonship of the race is only rudimentary4 ,the actual realization of sonship is possible only through ,christ4 ,gal4 #d3a-g intimates a universal sonship1 but a sonship in which the child 8differeth nothing from a bondservant though he is lord of all10 and needs still to 8receive the adoption of sons40 ,simon1 ,reconciliation1 #ha--8;,it is one thing to be a father2 another to discharge all the fatherly functions4 ,human fathers sometimes fail to behave like fathers for reasons lying solely in themselves2 sometimes because of hindrances in the conduct or character of their children4 ,no father can normally discharge his fatherly functions toward children who are unchildlike4 ,so even the rebellious son is a son1 but he does not act like a son40 ,because all men are naturally sons of ,god1 it does not follow that all men will be saved4 ,many who are naturally sons of ,god are not spiritually sons of ,god2 they are only 8servants0 who 8abide not in the house forever0 7,john #h3ce74 ,god is their ,father1 but they have yet to 8become0 his children 7,mat4 #e3de74 ,the controversy between those who maintain and those who deny that ,god is the ,father of all men is a mere logomachy4 ,god is physically and naturally the ,father of all men2 he is morally and spiritually the ,father only of those who have been renewed by his ,spirit4 ,all men are sons of ,god in a lower sense by virtue of their natural union with ,christ2 only those are sons of ,god in the higher sense who have joined themselves by faith to ,christ in a spiritual union4 ,we can therefore assent to much that is said by those who deny the universal divine fatherhood1 as1 for example1 ,c4 ,m4 ,mead1 in ,am4 ,jour4 ,theology1 ,july1 #ahig3egg-fjj1 who maintains that sonship consists in spiritual kinship with ,god1 and who quotes1 in support of this view1 ,john #h3da-dd--8;,if ,god were your ,father1 ye would love me4444 ,ye are of your father1 the devil0 the ,fatherhood of ,god is not universal2 ,mat4 #e3dd1 #de--8,love your enemies 444 in order that ye may become sons of your ,father who is in heaven02 ,john #a3ab--8;as many as received him1 to them gave he the right to become children of ,god1 even to them that believe on his name40 ,gordon1 ,ministry of the ,spirit1 #ajc--8,that ,god has created all men does not constitute them his sons in the evangelical sense of the word4 ,the sonship on which the ,n4 ,t4 dwells so constantly is based solely on the experience of the new birth1 while the doctrine of universal sonship rests either on a daring denial or a daring assumption--the denial of the universal fall of man through sin1 or the assumption of the universal regeneration of man through the ,spirit4 ,in either case the teaching belongs to #8another gospel' 7,gal4 #a3g71 the recompense of whose preaching is not a beatitude1 but an #8anathema' 7,gal #a3h470 ,but we can also agree with much that is urged by the opposite party1 as for example1 ,wendt1 ,teaching of ,jesus1 #a3aic--8;,god does not become the ,father1 but is the heavenly ,father1 even of those who become his sons4444 ,this ,fatherhood of ,god1 instead of the kingship which was the dominant idea of the ,jews1 ,jesus made the primary doctrine4 ,the relation is ethical1 not the ,fatherhood of mere origination1 and therefore only those who live aright are true sons of ,god4444 #bji--,mere kingship1 or exaltation above the world1 led to ,pharisaic legal servitude and external ceremony and to ,alexandrian philosophical speculation4 ,the ,fatherhood apprehended and announced by ,jesus was essentially a relation of love and holiness40 ,a4 ,h4 ,bradford1 ,age of ,faith1 #aaf-abj--8,there is something sacred in humanity4 ,but systems of theology once began with the essential and natural worthlessness of man4444 ,if there is no ,fatherhood1 then selfishness is logical4 ,but ,fatherhood carries with it identity of nature between the parent and the child4 ,therefore every laborer is of the nature of ,god1 and he who has the nature of ,god cannot be treated like the products of factory and field4444 ,all the children of ,god are by nature partakers of the life of ,god4 ,they are called #8children of wrath' 7,eph4 #b3c71 or #8of perdition' 7,john #ag3ab71 only to indicate that their proper relations and duties have been violated4444 ,love for man is dependent on something worthy of love1 and that is found in man's essential divinity40 ,we object to this last statement1 as attributing to man at the beginning what can come to him only through grace4 ,man was indeed created in ,christ 7,col4 #a3af7 and was a son of ,god by virtue of his union with ,christ 7,luke #c3ch2 ,john #ae3f74 ,but since man has sinned and has renounced his sonship1 it can be restored and realized4 ,in a moral and spiritual sense1 only through the atoning work of ,christ and the regenerating work of the ,holy ,spirit 7,eph4 #b3aj--8;created in ,christ ,jesus for good works02 #b ,pet #a3d--8;his precious and exceeding great promises2 that through these ye may become partakers of the divine nature074 ,many who deny the universal ,fatherhood of ,god refuse to carry their doctrine to its logical extreme4 ,to be consistent they should forbid the unconverted to offer the ,lord's ,prayer or even to pray at all4 ,a mother who did not believe ,god to be the ,father of all actually said3 8,my children are not converted1 and if ,i were to teach them the ,lord's ,prayer1 ,i must teach them to say3 #8,our father who art in hell'2 for they are only children of the devil40 ,papers on the question3 ,is ,god the ,father of all ,men8 are to be found in the ,proceedings of the ,baptist ,congress1 #ahif3ajf-acf4 ,among these the essay of ,f4 ,h4 ,rowley asserts ,god's universal ,fatherhood upon the grounds3 #a4 ,man is created in the image of ,god2 #b4 ,god's fatherly treatment of man1 especially in the life of ,christ among men2 #c4 ,god's universal claim on man for his filial love and trust2 #d4 ,only ,god's ,fatherhood makes incarnation possible1 for this implies oneness of nature between ,god and man4 ,to these we may add3 #e4 ,the atoning death of ,christ could be efficacious only upon the ground of a common nature in ,christ and in humanity2 and #f4 ,the regenerating work of the ,holy ,spirit is intelligible only as the restoration of a filial relation which was native to man1 but which his sin had put into abeyance4 ,for denial that ,god is ,father to any but the regenerate1 see ,candlish1 ,fatherhood of ,god2 ,wright1 ,fatherhood of ,god4 ,for advocacy of the universal ,fatherhood1 see ,crawford1 ,fatherhood of ,god2 ,lidgett1 ,fatherhood of ,god4 ,,ii4 ,unity of the ,human ,race4 7a7 ,the ,scriptures teach that the whole human race is descended from a single pair4 ,gen4 #a3bg1 #bh--8;,and ,god created man in his own image1 in the image of ,god created he him2 male and female created he them4 ,and ,god blessed them3 and ,god said unto them1 ,be fruitful1 and multiply1 and replenish the earth1 and subdue it02 #b3g--8;,and ,jehovah ,god formed man of the dust of the ground1 and breathed into his nostrils the breath of life2 and man became a living soul02 #bb--8;and the rib1 which ,jehovah ,god had taken from the man1 made he a woman1 and brought her unto the man02 #c3bj--8;,and the man called his wife's name ,eve2 because she was the mother of all living0 even ,eve is traced back to ,adam2 #i3ai--8,these three were the sons of ,noah2 and of these was the whole earth overspread40 ,mason1 ,faith of the ,gospel1 #aaj--8,logically1 it seems easier to account for the divergence of what was at first one1 than for the union of what was at first heterogeneous40 7b7 ,this truth lies at the foundation of ,paul's doctrine of the organic unity of mankind in the first transgression1 and of the provision of salvation for the race in ,christ4 ,rom4 #e3ab--8,therefore1 as through one man sin entered into the world1 and death through sin2 and so death passed unto all men1 for that all sinned02 #ai--8;,for as through the one man's disobedience the many were made sinners1 even so through the obedience of the one shall the many be made righteous02 #a ,cor4 #ae3ba1 #bb--8;,for since by man came death1 by man came also the resurrection of the dead4 ,for as in ,adam all die1 so also in ,christ shall all be made alive02 ,heb4 #b3af--8;,for verily not of angels doth he take hold1 but he taketh hold of the seed of ,abraham40 ,one of the most eminent ethnologists and anthropologists1 ,prof4 ,d4 ,g4 ,brinton1 said not long before his death that all scientific research and teaching tended to the conviction that mankind has descended from one pair4 7c7 ,this descent of humanity from a single pair also constitutes the ground of man's obligation of natural brotherhood to every member of the race4 ,acts #ag3bf--8;he made of one every nation of men to dwell on all the face of the earth0--here the ,rev4 ,vers4 omits the word 8blood0 78made of one blood0--,auth4 ,vers474 ,the word to be supplied is possibly 8father10 but more probably 8body02 cf4 ,heb4 #b3aa--8;for both he that sanctifieth and they that are sanctified are all of one father or body3 for which cause he is not ashamed to call them brethren1 saying1 ,i will declare thy name unto my brethren1 ,in the midst of the congregation will ,i sing thy praise40 ,winchell1 in his ,preadamites1 has recently revived the theory broached in #afee by ,peyrerius1 that there were men before ,adam3 8,adam is descended from a black race--not the black races from ,adam40 ,adam is simply 8the remotest ancestor to whom the ,jews could trace their lineage4444 ,the derivation of ,adam from an older human stock is essentially the creation of ,adam40 ,winchell does not deny the unity of the race1 nor the retroactive effect of the atonement upon those who lived before ,adam2 he simply denies that ,adam was the first man4 #big--;,he 8regards the ,adamic stock as derived from an older and humbler human type10 originally as low in the scale as the present ,australian savages4 ,although this theory furnishes a plausible explanation of certain ,biblical facts1 such as the marriage of ,cain 7,gen4 #d3ag71 ,cain's fear that men would slay him 7,gen4 #d3ad71 and the distinction between 8the sons of ,god0 and 8the daughters of men0 7,gen4 #f3a1 #b71 it treats the ,mosaic narrative as legendary rather than historical4 ,shem1 ,ham1 and ,japheth1 it is intimated1 may have lived hundreds of years apart from one another 7#dji74 ,upon this view1 ,eve could not be 8the mother of all living0 7,gen4 #c3bj71 nor could the transgression of ,adam be the cause and beginning of condemnation to the whole race 7,rom4 #e3ab1 #ai74 ,as to ,cain's fear of other families who might take vengeance upon him1 we must remember that we do not know how many children were born to ,adam between ,cain and ,abel1 nor what the age of ,cain and ,abel was1 nor whether ,cain feared only those that were then living4 ,as to ,cain's marriage1 we must remember that even if ,cain married into another family1 his wife1 upon any hypothesis of the unity of the race1 must have been descended from some other original ,cain that married his sister4 ,see ,keil and ,delitzsch1 ,com4 on ,pentateuch1 #a3aaf--8,the marriage of brothers and sisters was inevitable in the case of children of the first man1 in case the human race was actually to descend from a single pair1 and may therefore be justified1 in the face of the ,mosaic prohibition of such marriages1 on the ground that the sons and daughters of ,adam represented not merely the family but the genus1 and that it was not till after the rise of several families that the bonds of fraternal and conjugal love became distinct from one another and assumed fixed and mutually exclusive forms1 the violation of which is sin40 ,prof4 ,w4 ,h4 ,green3 8,gen4 #bj3ab shows that ,sarah was ,abraham's half-sister2444the regulations subsequently ordained in the ,mosaic law were not then in force40 ,g4 ,h4 ,darwin1 son of ,charles ,darwin1 has shown that marriage between cousins is harmless where there is difference of temperament between the parties4 ,modern palontology makes it probable that at the beginning of the race there was greater differentiation of brothers and sisters in the same family than obtains in later times4 ,see ,ebrard1 ,dogmatik1 #a3bge4 ,for criticism of the doctrine that there were men before ,adam1 see ,methodist ,quar4 ,rev41 ,april1 #ahha3bje-bca2 ,presb4 ,rev41 #ahha3ddj-ddd4 ,the ,scripture statements are corroborated by considerations drawn from history and science4 ,four arguments may be briefly mentioned3 #a4 ,the argument from history4 ,so far as the history of nations and tribes in both hemispheres can be traced1 the evidence points to a common origin and ancestry in central ,asia4 ,the ,european nations are acknowledged to have come1 in successive waves of migration1 from ,asia4 ,modern ethnologists generally agree that the ,indian races of ,america are derived from ,mongoloid sources in ,eastern ,asia1 either through ,polynesia or by way of the ,aleutian ,islands4 ,bunsen1 ,philos4 of ,universal ,history1 #b3aab--the ,asiatic origin of all the ,north ,american ,indians 8is as fully proved as the unity of family among themselves40 ,mason1 ,origins of ,invention1 #cfa--8;,before the time of ,columbus1 the ,polynesians made canoe voyages from ,tahiti to ,hawaii1 a distance of #bcjj miles40 ,keane1 ,man ,past and ,present1 #a-ae1 #cdi-ddj1 treats of the ,american ,aborigines under two primitive types3 ,longheads from ,europe and ,roundheads from ,asia4 ,the human race1 he claims1 originated in ,indomalaysia and spread thence by migration over the globe4 ,the world was peopled from one center by ,pleistocene man4 ,the primary groups were evolved each in its special habitat1 but all sprang from a ,pleiocene precursor #ajj1jjj years ago4 ,w4 ,t4 ,lopp1 missionary to the ,eskimos1 at ,port ,clarence1 ,alaska1 on the ,american side of ,bering ,strait1 writes under date of ,august #ca1 #ahib3 8,no thaws during the winter1 and ice blocked in the ,strait4 ,this has always been doubted by whalers4 ,eskimos have told them that they sometimes crossed the ,strait on ice1 but they have never believed them4 ,last ,february and ,march our ,eskimos had a tobacco famine4 ,two parties 7five men7 went with dogsleds to ,east ,cape1 on the ,siberian coast1 and traded some beaver1 otter and marten skins for ,russian tobacco1 and returned safely4 ,it is only during an occasional winter that they can do this4 ,but every summer they make several trips in their big wolf-skin boats--forty feet long4 ,these observations may throw some light upon the origin of the prehistoric races of ,america40 ,tylor1 ,primitive ,culture1 #a3dh--8,the semi-civilized nations of ,java and ,sumatra are found in possession of a civilization which at first glance shows itself to have been borrowed from ,hindu and ,moslem sources40 ,see also ,sir ,henry ,rawlinson1 quoted in ,burgess1 ,antiquity and ,unity of the ,race1 #aef1 #aeg2 ,smyth1 ,unity of ,human ,races1 #bbc-bcf2 ,pickering1 ,races of ,man1 ,introd41 synopsis1 and page #caf2 ,guyot1 ,earth and ,man1 #bih-ccd2 ,quatrefages1 ,natural ,history of ,man1 and ,unit de l',espce ,humaine2 ,godron1 ,unit de l',espce ,humaine1 #b3dab sq4 ,per contra1 however1 see ,prof4 ,a4 ,h4 ,sayce3 8,the evidence is now all tending to show that the districts in the neighborhood of the ,baltic were those from which the ,aryan languages first radiated1 and where the race or races who spoke them originally dwelt4 ,the ,aryan invaders of ,northwestern ,india could only have been a late and distant offshoot of the primitive stock1 speedily absorbed into the earlier population of the country as they advanced southward2 and to speak of #8our ,indian brethren' is as absurd and false as to claim relationship with the negroes of the ,united ,states because they now use an ,aryan language40 ,scribner1 ,where ,did ,life ,begin8 has lately adduced arguments to prove that life on the earth originated at the ,north ,pole1 and ,prof4 ,asa ,gray favors this view2 see his ,darwiniana1 #bje1 and ,scientific ,papers1 #b3aeb2 so also ,warren1 ,paradise ,found2 and ,wieland1 in ,am4 ,journal of ,science1 ,dec4 #aijc3dja-dcj4 ,dr4 ,j4 ,l4 ,wortman1 in ,yale ,alumni ,weekly1 ,jan4 #ad1 #aijc3abi--8,the appearance of all these primates in ,north ,america was very abrupt at the beginning of the second stage of the ,eocene4 ,and it is a striking coincidence that approximately the same forms appear in beds of exactly corresponding age in ,europe4 ,nor does this synchronism stop with the apes4 ,it applies to nearly all the other types of ,eocene mammalia in the ,northern ,hemisphere1 and to the accompanying flora as well4 ,these facts can be explained only on the hypothesis that there was a common centre from which these plants and animals were distributed4 ,considering further that the present continental masses were essentially the same in the ,eocene time as now1 and that the ,north ,polar region then enjoyed a subtropical climate1 as is abundantly proved by fossil plants1 we are forced to the conclusion that this common centre of dispersion lay approximately within the ,arctic ,circle4444 ,the origin of the human species did not take place on the ,western ,hemisphere40 #b4 ,the argument from language4 ,comparative philology points to a common origin of all the more important languages1 and furnishes no evidence that the less important are not also so derived4 ,on ,sanskrit as a connecting link between the ,indo-,germanic languages1 see ,max ,mller1 ,science of ,language1 #a3adf-afe1 #cbf-cdb1 who claims that all languages pass through the three stages3 monosyllabic1 agglutinative1 inflectional2 and that nothing necessitates the admission of different independent beginnings for either the material or the formal elements of the ,turanian1 ,semitic1 and ,aryan branches of speech4 ,the changes of language are often rapid4 ,latin becomes the ,romance languages1 and ,saxon and ,norman are united into ,english1 in three centuries4 ,the ,chinese may have departed from their primitive abodes while their language was yet monosyllabic4 ,g4 ,j4 ,romanes1 ,life and ,letters1 #aie--8;,children are the constructors of all languages1 as distinguished from language40 ,instance ,helen ,keller's sudden acquisition of language1 uttering publicly a long piece only three weeks after she first began to imitate the motions of the lips4 ,g4 ,f4 ,wright1 ,man and the ,glacial ,period1 #bdb-cja--8,recent investigations show that children1 when from any cause isolated at an early age1 will often produce at once a language de novo4 ,thus it would appear by no means improbable that various languages in ,america1 and perhaps the earliest languages of the world1 may have arisen in a short time where conditions were such that a family of small children could have maintained existence when for any cause deprived of parental and other fostering care4444 ,two or three thousand years of prehistoric time is perhaps all that would be required to produce the diversification of languages which appears at the dawn of history4444 ,the prehistoric stage of ,europe ended less than a thousand years before the ,christian ,era40 ,in a people whose speech has not been fixed by being committed to writing1 baby-talk is a great source of linguistic corruption1 and the changes are exceedingly rapid4 ,humboldt took down the vocabulary of a ,south ,american tribe1 and after fifteen years of absence found their speech so changed as to seem a different language4 ,zckler1 in ,jahrbuch fr deutsche ,theologie1 #h3fh sq41 denies the progress from lower methods of speech to higher1 and declares the most highly developed inflectional languages to be the oldest and most widespread4 ,inferior languages are a degeneration from a higher state of culture4 ,in the development of the ,indo-,germanic languages 7such as the ,french and the ,english71 we have instances of change from more full and luxuriant expression to that which is monosyllabic or agglutinative4 ,the theory of ,max ,mller is also opposed by ,pott1 ,die ,verschiedenheiten der menschlichen ,rassen1 #bjb1 #bdb4 ,pott calls attention to the fact that the ,australian languages show unmistakable similarity to the languages of ,eastern and ,southern ,asia1 although the physical characteristics of these tribes are far different from the ,asiatic4 ,on the old ,egyptian language as a connecting link between the ,indo-,european and the ,semitic tongues1 see ,bunsen1 ,egypt's ,place1 #a3 preface1 #aj2 also see ,farrar1 ,origin of ,language1 #bac4 ,like the old ,egyptian1 the ,berber and the ,touareg are ,semitic in parts of their vocabulary1 while yet they are ,aryan in grammar4 ,so the ,tibetan and ,burmese stand between the ,indo-,european languages1 on the one hand1 and the monosyllabic languages1 as of ,china1 on the other4 ,a ,french philologist claims now to have interpreted the ,yh-,king1 the oldest and most unintelligible monumental writing of the ,chinese1 by regarding it as a corruption of the old ,assyrian or ,accadian cuneiform characters1 and as resembling the syllabaries1 vocabularies1 and bilingual tablets in the ruined libraries of ,assyria and ,babylon2 see ,terrien de ,lacouperie1 ,the ,oldest ,book of the ,chinese and its ,authors1 and ,the ,languages of ,china before the ,chinese1 #aa1 note2 he holds to 8the non-indigenousness of the ,chinese civilization and its derivation from the old ,chaldo-,babylonian focus of culture by the medium of ,susiana40 ,see also ,sayce1 in ,contemp4 ,rev41 ,jan4 #ahhd3icd-icf2 also1 ,the ,monist1 ,oct4 #aijf3efb-eif1 on ,the ,ideograms of the ,chinese and the ,central ,american ,calendars4 ,the evidence goes to show that the ,chinese came into ,china from ,susiana in the #bc;d century before ,christ4 ,initial ,g wears down in time into a ,y sound4 ,many words which begin with ,y in ,chinese are found in ,accadian beginning with ,g1 as ,chinese ,ye1 8night10 is in ,accadian ,ge1 8night40 ,the order of development seems to be3 #a4 picture writing2 #b4 syllabic writing2 #c4 alphabetic writing4 ,in a similar manner1 there is evidence that the ,pharaonic ,egyptians were immigrants from another land1 namely1 ,babylonia4 ,hommel derives the hieroglyphs of the ,egyptians from the pictures out of which the cuneiform characters developed1 and he shows that the elements of the ,egyptian language itself are contained in that mixed speech of ,babylonia which originated in the fusion of ,sumerians and ,semites4 ,the ,osiris of ,egypt is the ,asari of the ,sumerians4 ,burial in brick tombs in the first two ,egyptian dynasties is a survival from ,babylonia1 as are also the seal-cylinders impressed on clay4 ,on the relations between ,aryan and ,semitic languages1 see ,renouf1 ,hibbert ,lectures1 #ee-fa2 ,murray1 ,origin and ,growth of the ,psalms1 #g2 ,bib4 ,sac41 #ahgj3afb2 #ahgf3ceb-chj2 #ahgi3fgd-gjf4 ,see also ,pezzi1 ,aryan ,philology1 #abe2 ,sayce1 ,principles of ,comp4 ,philology1 #acb-agd2 ,whitney1 art4 on ,comp4 ,philology in ,encyc4 ,britannica1 also ,life and ,growth of ,language1 #bfi1 and ,study of ,language1 #cjg1 #cjh--8,language affords certain indications of doubtful value1 which1 taken along with certain other ethnological considerations1 also of questionable pertinency1 furnish ground for suspecting an ultimate relationship4444 ,that more thorough comprehension of the history of ,semitic speech will enable us to determine this ultimate relationship1 may perhaps be looked for with hope1 though it is not to be expected with confidence40 ,see also ,smyth1 ,unity of ,human ,races1 #aii-bbb2 ,smith's ,bib4 ,dict41 art43 ,confusion of ,tongues4 ,we regard the facts as1 on the whole1 favoring an opposite conclusion from that in ,hastings's ,bible ,dictionary1 art43 ,flood3 8,the diversity of the human race and of language alike makes it improbable that men were derived from a single pair40 ,e4 ,g4 ,robinson3 8,the only trustworthy argument for the unity of the race is derived from comparative philology4 ,if it should be established that one of the three families of speech was more ancient than the others1 and the source of the others1 the argument would be unanswerable4 ,coloration of the skin seems to lie back of climatic influences4 ,we believe in the unity of the race because in this there are the fewest difficulties4 ,we would not know how else to interpret ,paul in ,romans #e40 ,max ,mller has said that the fountain head of modern philology as of modern freedom and international law is the change wrought by ,christianity1 superseding the narrow national conception of patriotism by the recognition of all the nations and races as members of one great human family4 #c4 ,the argument from psychology4 ,the existence1 among all families of mankind1 of common mental and moral characteristics1 as evinced in common maxims1 tendencies and capacities1 in the prevalence of similar traditions1 and in the universal applicability of one philosophy and religion1 is most easily explained upon the theory of a common origin4 ,among the widely prevalent traditions may be mentioned the tradition of the fashioning of the world and man1 of a primeval garden1 of an original innocence and happiness1 of a tree of knowledge1 of a serpent1 of a temptation and fall1 of a division of time into weeks1 of a flood1 of sacrifice4 ,it is possible1 if not probable1 that certain myths1 common to many nations1 may have been handed down from a time when the families of the race had not yet separated4 ,see ,zckler1 in ,jahrbuch fr deutsche ,theologie1 #h3ga-ij2 ,max ,mller1 ,science of ,language1 #b3ddd-dee2 ,prichard1 ,nat4 ,hist4 of ,man1 #b3feg-gad2 ,smyth1 ,unity of ,human ,races1 #bcf-bdj2 ,hodge1 ,syst4 ,theol41 #b3gg-ia2 ,gladstone1 ,juventus ,mundi4 #d4 ,the argument from physiology4 ,a4 ,it is the common judgment of comparative physiologists that man constitutes but a single species4 ,the differences which exist between the various families of mankind are to be regarded as varieties of this species4 ,in proof of these statements we urge3 7a7 ,the numberless intermediate gradations which connect the so-called races with each other4 7b7 ,the essential identity of all races in cranial1 osteological1 and dental characteristics4 7c7 ,the fertility of unions between individuals of the most diverse types1 and the continuous fertility of the offspring of such unions4 ,huxley1 ,critiques and ,addresses1 #afc--8;,it may be safely affirmed that1 even if the differences between men are specific1 they are so small that the assumption of more than one primitive stock for all is altogether superfluous4 ,we may admit that ,negroes and ,australians are distinct species1 yet be the strictest monogenists1 and even believe in ,adam and ,eve as the primeval parents of mankind1 i4 e41 on ,darwin's hypothesis02 ,origin of ,species1 #aah--8;,i am one of those who believe that at present there is no evidence whatever for saying that mankind sprang originally from more than a single pair2 ,i must say that ,i cannot see any good ground whatever1 or any tenable evidence1 for believing that there is more than one species of man40 ,owen1 quoted by ,burgess1 ,ant4 and ,unity of ,race1 #ahe--8,man forms but one species1 and differences are but indications of varieties4 ,these variations merge into each other by easy gradations40 ,alex4 von ,humboldt3 8,the different races of men are forms of one sole species1--they are not different species of a genus40 ,quatrefages1 in ,revue d4 deux ,mondes1 ,dec4 #ahfj3had--8;,if one places himself exclusively upon the plane of the natural sciences1 it is impossible not to conclude in favor of the monogenist doctrine40 ,wagner1 quoted in ,bib4 ,sac41 #ai3fjg--8,species--the collective total of individuals which are capable of producing one with another an uninterruptedly fertile progeny40 ,pickering1 ,races of ,man1 #caf--8,there is no middle ground between the admission of eleven distinct species in the human family and their reduction to one4 ,the latter opinion implies a central point of origin40 ,there is an impossibility of deciding how many races there are1 if we once allow that there are more than one4 ,while ,pickering would say eleven1 ,agassiz says eight1 ,morton twenty-two1 and ,burke sixty-five4 ,modern science all tends to the derivation of each family from a single germ4 ,other common characteristics of all races of men1 in addition to those mentioned in the text1 are the duration of pregnancy1 the normal temperature of the body1 the mean frequency of the pulse1 the liability to the same diseases4 ,meehan1 ,state ,botanist of ,pennsylvania1 maintains that hybrid vegetable products are no more sterile than are ordinary plants 7,independent1 ,aug4 #ba1 #ahhd74 ,e4 ,b4 ,tylor1 art43 ,anthropology1 in ,encyc4 ,britannica3 8,on the whole it may be asserted that the doctrine of the unity of mankind now stands on a firmer basis than in previous ages40 ,darwin1 ,animals and ,plants under ,domestication1 #a3ci--8;,from the resemblance in several countries of the half-domesticated dogs to the wild species still living there1 from the facility with which they can be crossed together1 from even half tamed animals being so much valued by savages1 and from the other circumstances previously remarked on which favor domestication1 it is highly probable that the domestic dogs of the world have descended from two good species of wolf 7viz41 ,canis lupus and ,canis latrans71 and from two or three other doubtful species of wolves 7namely1 the ,european1 ,indian and ,north ,american forms72 from at least one or two ,south ,american canine species2 from several races or species of the jackal2 and perhaps from one or more extinct species40 ,dr4 ,e4 ,m4 ,moore tried unsuccessfully to produce offspring by pairing a ,newfoundland dog and a wolf-like dog from ,canada4 ,he only proved anew the repugnance of even slightly separated species toward one another4 ,b4 ,unity of species is presumptive evidence of unity of origin4 ,oneness of origin furnishes the simplest explanation of specific uniformity1 if indeed the very conception of species does not imply the repetition and reproduction of a primordial type-idea impressed at its creation upon an individual empowered to transmit this type-idea to its successors4 ,dana1 quoted in ,burgess1 ,antiq4 and ,unity of ,race1 #ahe1 #ahf--8;,in the ascending scale of animals1 the number of species in any genus diminishes as we rise1 and should by analogy be smallest at the head of the series4 ,among mammals1 the higher genera have few species1 and the highest group next to man1 the orang-outang1 has only eight1 and these constitute but two genera4 ,analogy requires that man should have preminence and should constitute only one40 #aid--8;,a species corresponds to a specific amount or condition of concentrated force defined in the act or law of creation4444 ,the species in any particular case began its existence when the first germ-cell or individual was created4 ,when individuals multiply from generation to generation1 it is but a repetition of the primordial type-idea4444 ,the specific is based on a numerical unity1 the species being nothing else than an enlargement of the individual40 ,for full statement of ,dana's view1 see ,bib4 ,sac41 ,oct #aheg3hfb-hff4 ,on the idea of species1 see also ,shedd1 ,dogm4 ,theol41 #b3fc-gd4 7a7 ,to this view is opposed the theory1 propounded by ,agassiz1 of different centres of creation1 and of different types of humanity corresponding to the varying fauna and flora of each4 ,but this theory makes the plural origin of man an exception in creation4 ,science points rather to a single origin of each species1 whether vegetable or animal4 ,if man be1 as this theory grants1 a single species1 he should be1 by the same rule1 restricted to one continent in his origin4 ,this theory1 moreover1 applies an unproved hypothesis with regard to the distribution of organized beings in general to the very being whose whole nature and history show conclusively that he is an exception to such a general rule1 if one exists4 ,since man can adapt himself to all climes and conditions1 the theory of separate centres of creation is1 in his case1 gratuitous and unnecessary4 ,agassiz's view was first published in an essay on the ,provinces of the ,animal ,world1 in ,nott and ,gliddon's ,types of ,mankind1 a book gotten up in the interest of slavery4 ,agassiz held to eight distinct centres of creation1 and to eight corresponding types of humanity--the ,arctic1 the ,mongolian1 the ,european1 the ,american1 the ,negro1 the ,hottentot1 the ,malay1 the ,australian4 ,agassiz regarded ,adam as the ancestor only of the white race1 yet like ,peyrerius and ,winchell be held that man in all his various races constitutes but one species4 ,the whole tendency of recent science1 however1 has been adverse to the doctrine of separate centres of creation1 even in the case of animal and vegetable life4 ,in temperate ,north ,america there are two hundred and seven species of quadrupeds1 of which only eight1 and these polar animals1 are found in the north of ,europe or ,asia4 ,if ,north ,america be an instance of a separate centre of creation for its peculiar species1 why should ,god create the same species of man in eight different localities8 ,this would make man an exception in creation4 ,there is1 moreover1 no need of creating man in many separate localities2 for1 unlike the polar bears and the ,norwegian firs1 which cannot live at the equator1 man can adapt himself to the most varied climates and conditions4 ,for replies to ,agassiz1 see ,bib4 ,sac41 #ai3fjg-fcb2 ,princeton ,rev41 #ahfb3dce-dfd4 7b7 ,it is objected1 moreover1 that the diversities of size1 color1 and physical conformation1 among the various families of mankind1 are inconsistent with the theory of a common origin4 ,but we reply that these diversities are of a superficial character1 and can be accounted for by corresponding diversities of condition and environment4 ,changes which have been observed and recorded within historic times show that the differences alluded to may be the result of slowly accumulated divergences from one and the same original and ancestral type4 ,the difficulty in the case1 moreover1 is greatly relieved when we remember 7#a7 that the period during which these divergences have arisen is by no means limited to six thousand years 7see note on the antiquity of the race1 pages #bbd-bbf72 and 7#b7 that1 since species in general exhibit their greatest power of divergence into varieties immediately after their first introduction1 all the varieties of the human species may have presented themselves in man's earliest history4 ,instances of physiological change as the result of new conditions3 ,the ,irish driven by the ,english two centuries ago from ,armagh and the south of ,down1 have become prognathous like the ,australians4 ,the inhabitants of ,new ,england have descended from the ,english1 yet they have already a physical type of their own4 ,the ,indians of ,north ,america1 or at least certain tribes of them1 have permanently altered the shape of the skull by bandaging the head in infancy4 ,the ,sikhs of ,india1 since the establishment of ,bba ,nnak's religion 7#aejj ,a4 ,d47 and their consequent advance in civilization1 have changed to a longer head and more regular features1 so that they are now distinguished greatly from their neighbors1 the ,afghans1 ,tibetans1 ,hindus4 ,the ,ostiak savages have become the ,magyar nobility of ,hungary4 ,the ,turks in ,europe are1 in cranial shape1 greatly in advance of the ,turks in ,asia from whom they descended4 ,the ,jews are confessedly of one ancestry2 yet we have among them the light-haired ,jews of ,poland1 the dark ,jews of ,spain1 and the ,ethiopian ,jews of the ,nile ,valley4 ,the ,portuguese who settled in the ,east ,indies in the #afth century are now as dark in complexion as the ,hindus themselves4 ,africans become lighter in complexion as they go up from the alluvial river-banks to higher land1 or from the coast2 and on the contrary the coast tribes which drive out the negroes of the interior and take their territory end by becoming negroes themselves4 ,see1 for many of the above facts1 ,burgess1 ,antiquity and ,unity of the ,race1 #aie-bjb4 ,the law of originally greater plasticity1 mentioned in the text1 was first hinted by ,hall1 the palontologist of ,new ,york4 ,it is accepted and defined by ,dawson1 ,story of the ,earth and ,man1 #cfj--8;,a new law is coming into view3 that species when first introduced have an innate power of expansion1 which enables them rapidly to extend themselves to the limit of their geographical range1 and also to reach the limit of their divergence into races4 ,this limit once reached1 these races run on in parallel lines until they one by one run out and disappear4 ,according to this law the most aberrant races of men might be developed in a few centuries1 after which divergence would cease1 and the several lines of variation would remain permanent1 at least so long as the conditions under which they originated remained40 ,see the similar view of ,von ,baer in ,schmid1 ,theories of ,darwin1 #ee1 note4 ,joseph ,cook3 ,variability is a lessening quantity2 the tendency to change is greatest at the first1 but1 like the rate of motion of a stone thrown upward1 it lessens every moment after4 ,ruskin1 ,seven ,lamps1 #abe--8,the life of a nation is usually1 like the flow of a lava-stream1 first bright and fierce1 then languid and covered1 at last advancing only by the tumbling over and over of its frozen blocks40 ,renouf1 ,hibbert ,lectures1 #ed--8,the further back we go into antiquity1 the more closely does the ,egyptian type approach the ,european40 ,rawlinson says that negroes are not represented in the ,egyptian monuments before #aejj ,b4 ,c4 ,the influence of climate is very great1 especially in the savage state4 ,in ,may1 #ahia1 there died in ,san ,francisco the son of an interpreter at the ,merchants' ,exchange4 ,he was #ba years of age4 ,three years before his death his clear skin was his chief claim to manly beauty4 ,he was attacked by 8,addison's disease10 a gradual darkening of the color of the surface of the body4 ,at the time of his death his skin was as dark as that of a full-blooded negro4 ,his name was ,george ,l4 ,sturtevant4 ,ratzel1 ,history of ,mankind1 #a3i1 #aj--;,as there is only one species of man1 8the reunion into one real whole of the parts which have diverged after the fashion of sports0 is said to be 8the unconscious ultimate aim of all the movements0 which have taken place since man began his wanderings4 8,with ,humboldt we can only hold fast to the external unity of the race40 ,see ,sir ,wm4 ,hunter1 ,the ,indian ,empire1 #bbc1 #daj2 ,encyc4 ,britannica1 #ab3hjh2 #bj3aaj2 ,zckler1 ,urgeschichte1 #aji-acb1 and in ,jahrbuch fr deutsche ,theologie1 #h3ea-ga2 ,prichard1 ,researches1 #e3edg-eeb1 and ,nat4 ,hist4 of ,man1 #b3fdd-fef2 ,duke of ,argyll1 ,primeval ,man1 #if-ajh2 ,smith1 ,unity of ,human ,races1 #bee-bhc2 ,morris1 ,conflict of ,science and ,religion1 #cbe-che2 ,rawlinson1 in ,journ4 ,christ4 ,philosophy1 ,april1 #ahhc3cei4 ,,iii4 ,essential ,elements of ,human ,nature4 #a4 ,the ,dichotomous ,theory4 ,man has a two-fold nature1--on the one hand material1 on the other hand immaterial4 ,he consists of body1 and of spirit1 or soul4 ,that there are two1 and only two1 elements in man's being1 is a fact to which consciousness testifies4 ,this testimony is confirmed by ,scripture1 in which the prevailing representation of man's constitution is that of dichotomy4 ,dichotomous1 from 1 8in two10 and 1 8to cut10 composed of two parts4 ,man is as conscious that his immaterial part is a unity1 as that his body is a unity4 ,he knows two1 and only two1 parts of his being--body and soul4 ,so man is the true ,janus 7,martensen71 ,mr4 ,facing-both-ways 7,bunyan74 ,that the ,scriptures favor dichotomy will appear by considering3 7a7 ,the record of man's creation 7,gen4 #b3g71 in which1 as a result of the inbreathing of the divine ,spirit1 the body becomes possessed and vitalized by a single principle--the living soul4 ,gen4 #b3g--8;,and ,jehovah ,god formed man of the dust of the ground1 and breathed into his nostrils the breath of life2 and man became a living soul0--here it is not said that man was first a living soul1 and that then ,god breathed into him a spirit2 but that ,god inbreathed spirit1 and man became a living soul ,god's life took possession of clay1 and as a result1 man had a soul4 ,cf4 ,job #bg3c--8;for my life is yet whole in me1 ,and the spirit of ,god is in my nostrils02 #cb3h--8there is a spirit in man1 ,and the breath of the ,almighty giveth them understanding02 #cc3d--8,the ,spirit of ,god hath made me1 ,and the breath of the ,almighty giveth me life40 7b7 ,passages in which the human soul1 or spirit1 is distinguished1 both from the divine ,spirit from whom it proceeded1 and from the body which it inhabits4 ,num4 #af3bb--8,o ,god1 the ,god of the spirits of all flesh02 ,zech4 #ab3a--8;,jehovah1 who 444 formeth the spirit of man within him02 #a ,cor4 #b3aa--8the spirit of the man which is in him 444 the ,spirit of ,god02 ,heb4 #ab3i--8the ,father of spirits40 ,the passages just mentioned distinguish the spirit of man from the ,spirit of ,god4 ,the following distinguish the soul1 or spirit1 of man from the body which it inhabits3 ,gen1 #ce3ah--8;it came to pass1 as her soul was departing 7for she died702 #a ,k4 #ag3ba--8,o ,jehovah my ,god1 ,i pray thee1 let this child's soul come into him again02 ,eccl4 #ab3g--8the dust returneth to the earth as it was1 and the spirit returneth unto ,god who gave it02 ,james #b3bf--8the body apart from the spirit is dead40 ,the first class of passages refutes pantheism2 the second refutes materialism4 7c7 ,the interchangeable use of the terms 8soul0 and 8spirit40 ,gen4 #da3h--8;his spirit was troubled02 cf4 ,ps4 #db3f--8my soul is cast down within me40 ,john #ab3bg--8,now is my soul troubled02 cf4 #ac3ba--8;he was troubled in the spirit40 ,mat4 #bj3bh--8to give his life 77 a ransom for many02 cf4 #bg3ej--8yielded up his spirit 7740 ,heb4 #ab3bc--8spirits of just men made perfect02 cf4 ,rev4 #f3i--8;,i saw underneath the altar the souls of them that had been slain for the word of ,god40 ,in these passages 8spirit0 and 8soul0 seem to be used interchangeably4 7d7 ,the mention of body and soul 7or spirit7 as together constituting the whole man4 ,mat #aj3bh--8;able to destroy both soul and body in hell02 #a ,cor4 #e3c--8;absent in body but present in spirit02 #c ,john #b--8;,i pray that thou mayest prosper and be in health1 even as thy soul prospereth40 ,these texts imply that body and soul 7or spirit7 together constitute the whole man4 ,for advocacy of the dichotomous theory1 see ,goodwin1 in ,journ4 ,society ,bib4 ,exegesis1 #ahha3gc-hf2 ,godet1 ,bib4 ,studies of the ,o4 ,t41 #cb2 ,oehler1 ,theology of the ,o4 ,t41 #a3bai2 ,hahn1 ,bib4 ,theol4 ,n4 ,t41 #cij sq42 ,schmid1 ,bib4 ,theology ,n4 ,t41 #ejc2 ,weiss1 ,bib4 ,theology ,n4 ,t41 #bad2 ,luthardt1 ,compendium der ,dogmatik1 #aab1 #aac2 ,hofmann1 ,schriftbeweis1 #a3bid-bih2 ,kahnis1 ,dogmatik1 #a3edi2 #c3bdi2 ,harless1 ,com4 on ,eph41 #d3bc1 and ,christian ,ethics1 #bb2 ,thomasius1 ,christi ,person und ,werk4 #a3afd-afh2 ,hodge1 in ,princeton ,review1 #ahfe3aaf1 and ,systematic ,theol41 #b3dg-ea2 ,ebrard1 ,dogmatik1 #a3bfa-bfc2 ,wm4 ,h4 ,hodge1 in ,presb4 and ,ref4 ,rev41 ,apl4 #ahig4 #b4 ,the ,trichotomous ,theory4 ,side by side with this common representation of human nature as consisting of two parts1 are found passages which at first sight appear to favor trichotomy4 ,it must be acknowledged that 7spirit7 and 7soul71 although often used interchangeably1 and always designating the same indivisible substance1 are sometimes employed as contrasted terms4 ,in this more accurate use1 denotes man's immaterial part in its inferior powers and activities2--as 1 man is a conscious individual1 and1 in common with the brute creation1 has an animal life1 together with appetite1 imagination1 memory1 understanding4 1 on the other hand1 denotes man's immaterial part in its higher capacities and faculties2--as 1 man is a being related to ,god1 and possessing powers of reason1 conscience1 and free will1 which difference him from the brute creation and constitute him responsible and immortal4 ,in the following texts1 spirit and soul are distinguished from each other3 #a ,thess4 #e3bc--8;,and the ,god of peace himself sanctify you wholly2 and may your spirit and soul and body be preserved entire1 without blame at the coming of our ,lord ,jesus ,christ02 ,heb4 #d3ab--8;,for the word of ,god is living1 and active1 and sharper than any two-edged sword1 and piercing even to the dividing of soul and spirit1 of both joints and marrow1 and quick to discern the thoughts and intents of the heart40 ,compare #a ,cor4 #b3ad--8,now the natural ,gr4 8psychical0 man receiveth not the things of the ,spirit of ,god02 #ae3dd--8;,it is sown a natural ,gr4 8psychical0 body2 it is raised a spiritual body4 ,if there is a natural ,gr4 8psychical0 body1 there is also a spiritual body02 ,eph4 #d3bc--8that ye be renewed in the spirit of your mind02 ,jude #ai--8sensual ,gr4 8psychical01 having not the ,spirit40 ,for the proper interpretation of these texts1 see note on the next page4 ,among those who cite them as proofs of the trichotomous theory 7trichotomous1 from 1 8in three parts10 and 1 8to cut10 composed of three parts1 i4 e41 spirit1 soul1 and body7 may be mentioned ,olshausen1 ,opuscula1 #acd1 and ,com4 on #a ,thess41 #e3bc2 ,beck1 ,biblische ,seelenlehre1 #ha2 ,delitzsch1 ,biblical ,psychology1 #aag1 #aah2 ,gschel1 in ,herzog1 ,realencyclopdie1 art43 ,seele2 also1 art4 by ,auberlen3 ,geist des ,menschen2 ,cremer1 ,n4 ,t4 ,lexicon1 on and 2 ,usteri1 ,paulin4 ,lehrbegriff1 #chd sq42 ,neander1 ,planting and ,training1 #cid2 ,van ,oosterzee1 ,christian ,dogmatics1 #cfe1 #cff2 ,boardman1 in ,bap4 ,quarterly1 #a3agg1 #cbe1 #dbh2 ,heard1 ,tripartite ,nature of ,man1 #fb-aad2 ,ellicott1 ,destiny of the ,creature1 #ajf-abe4 ,the element of truth in trichotomy is simply this1 that man has a triplicity of endowment1 in virtue of which the single soul has relations to matter1 to self1 and to ,god4 ,the trichotomous theory1 however1 as it is ordinarily defined1 endangers the unity and immateriality of our higher nature1 by holding that man consists of three substances1 or three component parts--body1 soul and spirit--and that soul and spirit are as distinct from each other as are soul and body4 ,the advocates of this view differ among themselves as to the nature of the and its relation to the other elements of our being2 some 7as ,delitzsch7 holding that the is an efflux of the 1 distinct in substance1 but not in essence1 even as the divine ,word is distinct from ,god1 while yet he is ,god2 others 7as ,gschel7 regarding the 1 not as a distinct substance1 but as a resultant of the union of the and the 4 ,still others 7as ,cremer7 hold the to be the subject of the personal life whose principle is the 4 ,heard1 ,tripartite ,nature of ,man1 #ajc--8;,god is the ,creator ex traduce of the animal and intellectual part of every man4444 ,not so with the spirit4444 ,it proceeds from ,god1 not by creation1 but by emanation40 ,we regard the trichotomous theory as untenable1 not only for the reasons already urged in proof of the dichotomous theory1 but from the following additional considerations3 7a7 1 as well as 1 is used of the brute creation4 ,eccl4 #c3ba--8,who knoweth the spirit of man1 whether it goeth marg4 8that goeth0 upward1 and the spirit of the beast1 whether it goeth marg4 8that goeth0 downward to the earth80 ,rev4 #af3c--8;,and the second poured out his bowl into the sea2 and it became blood1 as of a dead man2 and every living soul died1 even the things that were in the sea0 the fish4 7b7 is ascribed to ,jehovah4 ,amos #f3h--8,the ,lord ,jehovah hath sworn by himself0 7lit4 8by his soul07 ,,lxx #db3a--8my chosen in whom my soul delighteth02 ,jer4 #i3i--8,shall ,i not visit them for these things8 saith ,jehovah2 shall not my soul be avenged80 ,heb4 #aj3ch--8my righteous one shall live by faith3 ,and if he shrink back1 my soul hath no pleasure in him40 7c7 ,the disembodied dead are called 4 ,rev4 #f3i--8;,i saw underneath the altar the souls of them that had been slain for the word of ,god02 cf4 #bj3d--8souls of them that had been beheaded40 7d7 ,the highest exercises of religion are attributed to the 4 ,mark #ab3cj--8thou shalt love the ,lord thy ,god 444 with all thy soul02 ,luke #a3df--8,my soul doth magnify the ,lord02 ,heb4 #f3ah1 #ai--8the hope set before us3 which we have as an anchor of the soul02 ,james #a3ba--8the implanted word1 which is able to save your souls40 7e7 ,to lose this is to lose all4 ,mark #h3cf1 #cg--8;,for what doth it profit a man1 to gain the whole world1 and forfeit his life or 8soul10 8 ,for what should a man give in exchange for his life or #8soul1' 80 7f7 ,the passages chiefly relied upon as supporting trichotomy may be better explained upon the view already indicated1 that soul and spirit are not two distinct substances or parts1 but that they designate the immaterial principle from different points of view4 #a ,thess4 #e3bc--8may your spirit and soul and body be preserved entire0 not a scientific enumeration of the constituent parts of human nature1 but a comprehensive sketch of that nature in its chief relations2 compare ,mark #ab3cj--8thou shalt love the ,lord thy ,god with all thy heart1 and with all thy soul1 and with all thy mind1 and with all thy strength0--where none would think of finding proof of a fourfold division of human nature4 ,on #a ,thess4 #e3bc1 see ,riggenbach 7in ,lange's ,com471 and ,commentary of ,prof4 ,w4 ,a4 ,stevens4 ,heb4 #d3ab--8piercing even to the dividing of soul and spirit1 of both joints and marrow0 not the dividing of soul from spirit1 or of joints from marrow1 but rather the piercing of the soul and of the spirit1 even to their very joints and marrow2 i4 e41 to the very depths of the spiritual nature4 ,on ,heb4 #d3ab1 see ,ebrard 7in ,olshausen's ,com471 and ,lnemann 7in ,meyer's ,com472 also ,tholuck1 ,com4 in loco4 ,jude #ai--8sensual1 having not the ,spirit0 71 7--even though the human spirit1 need not mean that there is no spirit existing1 but only that the spirit is torpid and inoperative--as we say of a weak man3 8he has no mind10 or of an unprincipled man3 8he has no conscience02 so ,alford2 see ,nitzsch1 ,christian ,doctrine1 #bjb4 ,but here probably the divine 4 ,meyer takes this view1 and the ,revised ,version capitalizes the word 8,spirit40 ,see ,goodwin1 ,soc4 ,bib4 ,exegesis1 #ahha3he--8,the distinction between and is a functional1 and not a substantial1 distinction40 ,moule1 ,outlines of ,christian ,doctrine1 #afa1 #afb--8,soul spirit organized1 inseparably linked with the body2 spirit man's inner being considered as ,god's gift4 ,soul man's inner being viewed as his own2 spirit man's inner being viewed as from ,god4 ,they are not separate elements40 ,see ,lightfoot1 ,essay on ,st4 ,paul and ,seneca1 appended to his ,com4 on ,philippians1 on the influence of the ethical language of ,stoicism on the ,n4 ,t4 writers4 ,martineau1 ,seat of ,authority1 #ci--8,the difference between man and his companion creatures on this earth is not that his instinctive life is less than theirs1 for in truth it goes far beyond them2 but that in him it acts in the presence and under the eye of other powers which transform it1 and by giving to it vision as well as light take its blindness away4 ,he is let into his own secrets40 ,we conclude that the immaterial part of man1 viewed as an individual and conscious life1 capable of possessing and animating a physical organism1 is called 2 viewed as a rational and moral agent1 susceptible of divine influence and indwelling1 this same immaterial part is called 4 ,the 1 then1 is man's nature looking ,godward1 and capable of receiving and manifesting the 2 the is man's nature looking earthward1 and touching the world of sense4 ,the is man's higher part1 as related to spiritual realities or as capable of such relation2 the is man's higher part1 as related to the body1 or as capable of such relation4 ,man's being is therefore not trichotomous but dichotomous1 and his immaterial part1 while possessing duality of powers1 has unity of substance4 ,man's nature is not a three-storied house1 but a two-storied house1 with windows in the upper story looking in two directions--toward earth and toward heaven4 ,the lower story is the physical part of us--the body4 ,but man's 8upper story0 has two aspects2 there is an outlook toward things below1 and a skylight through which to see the stars4 8,soul0 says ,hovey1 8is spirit as modified by union with the body40 ,is man then the same in kind with the brute1 but different in degree8 ,no1 man is different in kind1 though possessed of certain powers which the brute has4 ,the frog is not a magnified sensitive-plant1 though his nerves automatically respond to irritation4 ,the animal is different in kind from the vegetable1 though he has some of the same powers which the vegetable has4 ,god's powers include man's2 but man is not of the same substance with ,god1 nor could man be enlarged or developed into ,god4 ,so man's powers include those of the brute1 but the brute is not of the same substance with man1 nor could he be enlarged or developed into man4 ,porter1 ,human ,intellect1 #ci--8,the spirit of man1 in addition to its higher endowments1 may also possess the lower powers which vitalize dead matter into a human body40 ,it does not follow that the soul of the animal or plant is capable of man's higher functions or developments1 or that the subjection of man's spirit to body1 in the present life1 disproves his immortality4 ,porter continues3 8,that the soul begins to exist as a vital force1 does not require that it should always exist as such a force or in connection with a material body4 ,should it require another such body1 it may have the power to create it for itself1 as it has formed the one it first inhabited2 or it may have already formed it1 and may hold it ready for occupation and use as soon as it sloughs off the one which connects it with the earth40 ,harris1 ,philos4 ,basis of ,theism1 #edg--8;,brutes may have organic life and sensitivity1 and yet remain submerged in nature4 ,it is not life and sensitivity that lift man above nature1 but it is the distinctive characteristic of personality40 ,parkhurst1 ,the ,pattern in the ,mount1 #ag-cj1 on ,prov4 #bj3bg--8,the spirit of man is the lamp of ,jehovah0--not necessarily lighted1 but capable of being lighted1 and intended to be lighted1 by the touch of the divine flame4 ,cf4 ,mat4 #f3bb1 #bc--8,the lamp of the body4444 ,if therefore the light that is in thee be darkness1 how great is the darkness40 ,schleiermacher1 ,christliche ,glaube1 #b3dhg--8,we think of the spirit as soul1 only when in the body1 so that we cannot speak of an immortality of the soul1 in the proper sense1 without bodily life40 ,the doctrine of the spiritual body is therefore the complement to the doctrine of the immortality of the soul4 ,a4 ,a4 ,hodge1 ,pop4 ,lectures1 #bba--8;,by soul we mean only one thing1 i4 e41 an incarnate spirit1 a spirit with a body4 ,thus we never speak of the souls of angels4 ,they are pure spirits1 having no bodies40 ,lisle1 ,evolution of ,spiritual ,man1 #gb--8,the animal is the foundation of the spiritual2 it is what the cellar is to the house2 it is the base of supplies40 ,ladd1 ,philosophy of ,mind1 #cga-cgh--8,trichotomy is absolutely untenable on grounds of psychological science4 ,man's reason1 or the spirit that is in man1 is not to be regarded as a sort of ,mansard roof1 built on to one building in a block1 all the dwellings in which are otherwise substantially alike4444 ,on the contrary1 in every set of characteristics1 from those called lowest to those pronounced highest1 the soul of man differences itself from the soul of any species of animals4444 ,the highest has also the lowest4 ,all must be assigned to one subject40 ,this view of the soul and spirit as different aspects of the same spiritual principle furnishes a refutation of six important errors3 7a7 ,that of the ,gnostics1 who held that the is part of the divine essence1 and therefore incapable of sin4 7b7 ,that of the ,apollinarians1 who taught that ,christ's humanity embraced only and 1 while his divine nature furnished the 4 7c7 ,that of the ,semi-,pelagians1 who excepted the human from the dominion of original sin4 7d7 ,that of ,placeus1 who held that only the was directly created by ,god 7see our section on ,theories of ,imputation74 7e7 ,that of ,julius ,mller1 who held that the comes to us from ,adam1 but that our was corrupted in a previous state of being 7see page #dij74 7f7 ,that of the ,annihilationists1 who hold that man at his creation had a divine element breathed into him1 which he lost by sin1 and which he recovers only in regeneration2 so that only when he has this restored by virtue of his union with ,christ does man become immortal1 death being to the sinner a complete extinction of being4 ,tacitus might almost be understood to be a trichotomist when he writes3 8,si ut sapientibus placuit1 non extinguuntur cum corpora magn anim40 ,trichotomy allies itself readily with materialism4 ,many trichotomists hold that man can exist without a 1 but that the and the by themselves are mere matter1 and are incapable of eternal existence4 ,trichotomy1 however1 when it speaks of the as the divine principle in man1 seems to savor of emanation or of pantheism4 ,a modern ,english poet describes the glad and winsome child as 8,a silver stream1 ,breaking with laughter from the lake divine1 ,whence all things flow40 ,another poet1 ,robert ,browning1 in his ,death in the ,desert1 #ajg1 describes body1 soul1 and spirit1 as 8,what does1 what knows1 what is--three souls1 one man40 ,the ,eastern church generally held to trichotomy1 and is best represented by ,john of ,damascus 7#aa3ab7 who speaks of the soul as the sensuous life-principle which takes up the spirit--the spirit being an efflux from ,god4 ,the ,western church1 on the other hand1 generally held to dichotomy1 and is best represented by ,anselm3 8,constat homo ex duabus naturis1 ex natura anim et ex natura carnis40 ,luther has been quoted upon both sides of the controversy3 by ,delitzsch1 ,bib4 ,psych41 #dfj-dfb1 as trichotomous1 and as making the ,mosaic tabernacle with its three divisions an image of the tripartite man4 8,the first division10 he says1 8was called the holy of holies1 since ,god dwelt there1 and there was no light therein4 ,the next was denominated the holy place1 for within it stood a candlestick with seven branches and lamps4 ,the third was called the atrium or court2 this was under the broad heaven1 and was open to the light of the sun4 ,a regenerate man is depicted in this figure4 ,his spirit is the holy of holies1 ,god's dwelling-place1 in the darkness of faith1 without a light1 for he believes what he neither sees1 nor feels1 nor comprehends4 ,the psyche of that man is the holy place1 whose seven lights represent the various powers of understanding1 the perception and knowledge of material and visible things4 ,his body is the atrium or court1 which is open to everybody1 so that all can see how he acts and lives40 ,thomasius1 however1 in his ,christi ,person und ,werk1 #a3afd-afh1 quotes from ,luther the following statement1 which is clearly dichotomous3 8,the first part1 the spirit1 is the highest1 deepest1 noblest part of man4 ,by it he is fitted to comprehend eternal things1 and it is1 in short1 the house in which dwell faith and the word of ,god4 ,the other1 the soul1 is this same spirit1 according to nature1 but yet in another sort of activity1 namely1 in this1 that it animates the body and works through it2 and it is its method not to grasp things incomprehensible1 but only what reason can search out1 know1 and measure40 ,thomasius himself says3 8,trichotomy1 ,i hold with ,meyer1 is not ,scripturally sustained40 ,neander1 sometimes spoken of as a trichotomist1 says that spirit is soul in its elevated and normal relation to ,god and divine things2 is that same soul in its relation to the sensuous and perhaps sinful things of this world4 ,godet1 ,bib4 ,studies of ,o4 ,t41 #cb--8,spirit the breath of ,god1 considered as independent of the body2 soul that same breath1 in so far as it gives life to the body40 ,the doctrine we have advocated1 moreover1 in contrast with the heathen view1 puts honor upon man's body1 as proceeding from the hand of ,god and as therefore originally pure 7,gen4 #a3ca--8;,and ,god saw everything that he had made1 and1 behold1 it was very good072 as intended to be the dwelling place of the divine ,spirit 7#a ,cor4 #f3ai--8know ye not that your body is a temple of the ,holy ,spirit which is in you1 which ye have from ,god8072 and as containing the germ of the heavenly body 7#a ,cor4 #ae3dd--8;it is sown a natural body2 it is raised a spiritual body02 ,rom4 #h3aa--8shall give life also to your mortal bodies through his ,spirit that dwelleth in you0--here many ancient authorities read 8because of his ,spirit that dwelleth in you0-- 74 ,birks1 in his ,difficulties of ,belief1 suggests that man1 unlike angels1 may have been provided with a fleshly body1 7#a7 to objectify sin1 and 7#b7 to enable ,christ to unite himself to the race1 in order to save it4 ,,iv4 ,origin of the ,soul4 ,three theories with regard to this subject have divided opinion3 #a4 ,the ,theory of ,prexistence4 ,this view was held by ,plato1 ,philo1 and ,origen2 by the first1 in order to explain the soul's possession of ideas not derived from sense2 by the second1 to account for its imprisonment in the body2 by the third1 to justify the disparity of conditions in which men enter the world4 ,we concern ourselves1 however1 only with the forms which the view has assumed in modern times4 ,kant and ,julius ,mller in ,germany1 and ,edward ,beecher in ,america1 have advocated it1 upon the ground that the inborn depravity of the human will can be explained only by supposing a personal act of self-determination in a previous1 or timeless1 state of being4 ,the truth at the basis of the theory of prexistence is simply the ideal existence of the soul1 before birth1 in the mind of ,god--that is1 ,god's foreknowledge of it4 ,the intuitive ideas of which the soul finds itself in possession1 such as space1 time1 cause1 substance1 right1 ,god1 are evolved from itself2 in other words1 man is so constituted that he perceives these truths upon proper occasions or conditions4 ,the apparent recollection that we have seen at some past time a landscape which we know to be now for the first time before us1 is an illusory putting together of fragmentary concepts or a mistaking of a part for the whole2 we have seen something like a part of the landscape1--we fancy that we have seen this landscape1 and the whole of it4 ,our recollection of a past event or scene is one whole1 but this one idea may have an indefinite number of subordinate ideas existing within it4 ,the sight of something which is similar to one of these parts suggests the past whole4 ,coleridge3 8,the great law of the imagination that likeness in part tends to become likeness of the whole40 ,augustine hinted that this illusion of memory may have played an important part in developing the belief in metempsychosis4 ,other explanations are those of ,william ,james1 in his ,psychology3 ,the brain tracts excited by the event proper1 and those excited in its recall1 are different2 ,baldwin1 ,psychology1 #bfc1 #bfd3 ,we may remember what we have seen in a dream1 or there may be a revival of ancestral or race experiences4 ,still others suggest that the two hemispheres of the brain act asynchronously2 self-consciousness or apperception is distinguished from perception2 divorce1 from fatigue1 of the processes of sensation and perception1 causes paramnesia4 ,sully1 ,illusions1 #bhj1 speaks of an organic or atavistic memory3 8,may it not happen that by the law of hereditary transmission 444 ancient experiences will now and then reflect themselves in our mental life1 and so give rise to apparently personal recollections80 ,letson1 ,the ,crowd1 believes that the mob is atavistic and that it bases its action upon inherited impulses3 8,the inherited reflexes are atavistic memories0 7quoted in ,colegrove1 ,memory1 #bjd74 ,plato held that intuitive ideas are reminiscences of things learned in a previous state of being2 he regarded the body as the grave of the soul2 and urged the fact that the soul had knowledge before it entered the body1 as proof that the soul would have knowledge after it left the body1 that is1 would be immortal4 ,see ,plato1 ,meno1 #hb-he1 ,phdo1 #gb-ge1 ,phdrus1 #bde-bej1 ,republic1 #e3dfj and #aj3fad4 ,alexander1 ,theories of the ,will1 #cf1 #cg--8,plato represents prexistent souls as having set before them a choice of virtue4 ,the choice is free1 but it will determine the destiny of each soul4 ,not ,god1 but he who chooses1 is responsible for his choice4 ,after making their choice1 the souls go to the fates1 who spin the threads of their destiny1 and it is thenceforth irreversible4 ,as ,christian theology teaches that man was free but lost his freedom by the fall of ,adam1 so ,plato affirms that the prexistent soul is free until it has chosen its lot in life40 ,see ,introductions to the above mentioned works of ,plato in ,jowett's translation4 ,philo held that all souls are emanations from ,god1 and that those who allowed themselves1 unlike the angels1 to be attracted by matter1 are punished for this fall by imprisonment in the body1 which corrupts them1 and from which they must break loose4 ,see ,philo1 ,de ,gigantibus1 ,pfeiffer's ed41 #b3cfj-cfd4 ,origen accounted for disparity of conditions at birth by the differences in the conduct of these same souls in a previous state4 ,god's justice at the first made all souls equal2 condition here corresponds to the degree of previous guilt2 ,mat4 #bj3c--8others standing in the market place idle0 souls not yet brought into the world4 ,the ,talmudists regarded all souls as created at once in the beginning1 and as kept like grains of corn in ,god's granary1 until the time should come for joining each to its appointed body4 ,see ,origen1 ,de ,anima1 #g2 1 ii3#i3f2 cf4 i3#a3b1 #d1 #ah2 #d3cf4 ,origen's view was condemned at the ,synod of ,constantinople1 #ech4 ,many of the preceding facts and references are taken from ,bruch1 ,lehre der ,prexistenz1 translated in ,bib4 ,sac41 #bj3fha-gcc4 ,for modern advocates of the theory1 see ,kant1 ,critique of ,pure ,reason1 sec4 #ae2 ,religion in4 d4 ,grenzen d4 bl4 ,vernunft1 #bf1 #bg2 ,julius ,mller1 ,doctrine of ,sin1 #b3ceg-dja2 ,edward ,beecher1 ,conflict of ,ages4 ,the idea of prexistence has appeared to a notable extent in modern poetry4 ,see ,vaughan1 ,the ,retreate 7#afba72 ,wordsworth1 ,intimations of ,immortality in ,early ,childhood2 ,tennyson1 ,two ,voices1 stanzas #aje-aai1 and ,early ,sonnets1 #be--8;,as when with downcast eyes we muse and brood1 ,and ebb into a former life1 or seem ,to lapse far back in some confused dream ,to states of mystical similitude2 ,if one but speaks or hems or stirs his chair1 ,ever the wonder waxeth more and more1 ,so that we say #8,all this hath been before1 ,all this hath been1 ,i know not when or where4' ,so1 friend1 when first ,i looked upon your face1 ,our thought gave answer each to each1 so true--,opposed mirrors each reflecting each--,that though ,i knew not in what time or place1 ,methought that ,i had often met with you1 ,and either lived in either's heart and speech40 ,robert ,browning1 ,la ,saisiaz1 and ,christina3 8,ages past the soul existed2 ,here an age 'tis resting merely1 ,and hence fleets again for ages40 ,rossetti1 ,house of ,life3 8,i have been here before1 ,but when or how ,i cannot tell2 ,i know the grass beyond the door1 ,the sweet1 keen smell1 ,the sighing sound1 the lights along the shore4 ,you have been mine before1 ,how long ago ,i may not know2 ,but just when1 at that swallow's soar1 ,your neck turned so1 ,some veil did fall--,i knew it all of yore02 quoted in ,colegrove1 ,memory1 #ajc-ajf1 who holds the phenomenon due to false induction and interpretation4 ,briggs1 ,school1 ,college and ,character1 #ie--8,some of us remember the days when we were on earth for the first time20--which reminds us of the boy who remembered sitting in a corner before he was born and crying for fear he would be a girl4 ,a more notable illustration is that found in the ,life of ,sir ,walter ,scott1 by ,lockhart1 his son-in-law1 #h3bgd--8,yesterday1 at dinner time1 ,i was strangely haunted by what ,i would call the sense of prexistence--viz41 a confused idea that nothing that passed was said for the first time--that the same topics had been discussed and the same persons had started the same opinions on them4 ,it is true there might have been some ground for recollections1 considering that three at least of the company were old friends and had kept much company together4444 ,but the sensation was so strong as to resemble what is called a mirage in the desert1 or a calenture on board of ship1 when lakes are seen in the desert and sylvan landscapes in the sea4 ,it was very distressing yesterday and brought to mind the fancies of ,bishop ,berkeley about an ideal world4 ,there was a vile sense of want of reality in all ,i did and said4444 ,i drank several glasses of wine1 but these only aggravated the disorder4 ,i did not find the in vino veritas of the philosophers40 ,to the theory of prexistence we urge the following objections3 7a7 ,it is not only wholly without support from ,scripture1 but it directly contradicts the ,mosaic account of man's creation in the image of ,god1 and ,paul's description of all evil and death in the human race as the result of ,adam's sin4 ,gen4 #a3bg--8;,and ,god created man in his own image1 in the image of ,god created he him02 #ca--8;,and ,god saw every thing that he had made1 and1 behold1 it was very good40 ,rom4 #e3ab--8,therefore1 as through one man sin entered into the world1 and death through sin2 and so death passed unto all men1 for that all sinned40 ,the theory of prexistence would still leave it doubtful whether all men are sinners1 or whether ,god assembles only sinners upon the earth4 7b7 ,if the soul in this prexistent state was conscious and personal1 it is inexplicable that we should have no remembrance of such prexistence1 and of so important a decision in that previous condition of being2--if the soul was yet unconscious and impersonal1 the theory fails to show how a moral act involving consequences so vast could have been performed at all4 ,christ remembered his prexistent state2 why should not we8 ,there is every reason to believe that in the future state we shall remember our present existence2 why should we not now remember the past state from which we came8 ,it may be objected that ,augustinians hold to a sin of the race in ,adam--a sin which none of ,adam's descendants can remember4 ,but we reply that no ,augustinian holds to a personal existence of each member of the race in ,adam1 and therefore no ,augustinian needs to account for lack of memory of ,adam's sin4 ,the advocate of prexistence1 however1 does hold to a personal existence of each soul in a previous state1 and therefore needs to account for our lack of memory of it4 7c7 ,the view sheds no light either upon the origin of sin1 or upon ,god's justice in dealing with it1 since it throws back the first transgression to a state of being in which there was no flesh to tempt1 and then represents ,god as putting the fallen into sensuous conditions in the highest degree unfavorable to their restoration4 ,this theory only increases the difficulty of explaining the origin of sin1 by pushing back its beginning to a state of which we know less than we do of the present4 ,to say that the soul in that previous state was only potentially conscious and personal1 is to deny any real probation1 and to throw the blame of sin on ,god the ,creator4 ,pfleiderer1 ,philos4 of ,religion1 #a3bbh--8;,in modern times1 the philosophers ,kant1 ,schelling and ,schopenhauer have explained the bad from an intelligible act of freedom1 which 7according to ,schelling and ,schopenhauer7 also at the same time effectuates the temporal existence and condition of the individual soul4 ,but what are we to think of as meant by such a mystical deed or act through which the subject of it first comes into existence8 ,is it not this1 that perhaps under this singular disguise there is concealed the simple thought that the origin of the bad lies not so much in a doing of the individual freedom as rather in the rise of it1--that is to say1 in the process of development through which the natural man becomes a moral man1 and the merely potentially rational man becomes an actually rational man80 7d7 ,while this theory accounts for inborn spiritual sin1 such as pride and enmity to ,god1 it gives no explanation of inherited sensual sin1 which it holds to have come from ,adam1 and the guilt of which must logically be denied4 ,while certain forms of the prexistence theory are exposed to the last objection indicated in the text1 ,julius ,mller claims that his own view escapes it2 see ,doctrine of ,sin1 #b3cic4 ,his theory1 he says1 8would contradict holy ,scripture if it derived inborn sinfulness solely from this extra-temporal act of the individual1 without recognizing in this sinfulness the element of hereditary depravity in the sphere of the natural life1 and its connection with the sin of our first parents40 ,mller1 whose trichotomy here determines his whole subsequent scheme1 holds only the to have thus fallen in a prexistent state4 ,the comes1 with the body1 from ,adam4 ,the tempter only brought man's latent perversity of will into open transgression4 ,sinfulness1 as hereditary1 does not involve guilt1 but the hereditary principle is the 8medium through which the transcendent self-perversion of the spiritual nature of man is transmitted to his whole temporal mode of being40 ,while man is born guilty as to his 1 for the reason that this sinned in a prexistent state1 he is also born guilty as to his 1 because this was one with the first man in his transgression4 ,even upon the most favorable statement of ,mller's view1 we fail to see how it can consist with the organic unity of the race2 for in that which chiefly constitutes us men--the --we are as distinct and separate creations as are the angels4 ,we also fail to see how1 upon this view1 ,christ can be said to take our nature2 or1 if he takes it1 how it can be without sin4 ,see ,ernesti1 ,ursprung der ,snde1 #b3a-bdg2 ,frohschammer1 ,ursprung der ,seele1 #aa-ag3 ,philippi1 ,glaubenslehre1 #c3ib-abb2 ,bruch1 ,lehre der ,prexistenz1 translated in ,bib4 ,sac41 #bj3fha-gcc4 ,also ,bib4 ,sac41 #aa3ahf-aia2 #ab3aef2 #ag3dai-dbg2 #bj3ddg2 ,kahnis1 ,dogmatik1 #c3bej--8,this doctrine is inconsistent with the indisputable fact that the souls of children are like those of the parents2 and it ignores the connection of the individual with the race40 #b4 ,the ,creatian ,theory4 ,this view was held by ,aristotle1 ,jerome1 and ,pelagius1 and in modern times has been advocated by most of the ,roman ,catholic and ,reformed theologians4 ,it regards the soul of each human being as immediately created by ,god and joined to the body either at conception1 at birth1 or at some time between these two4 ,the advocates of the theory urge in its favor certain texts of ,scripture1 referring to ,god as the ,creator of the human spirit1 together with the fact that there is a marked individuality in the child1 which cannot be explained as a mere reproduction of the qualities existing in the parents4 ,creatianism1 as ordinarily held1 regards only the body as propagated from past generations4 ,creatianists who hold to trichotomy would say1 however1 that the animal soul1 the 1 is propagated with the body1 while the highest part of man1 the 1 is in each case a direct creation of ,god1--the not being created1 as the advocates of prexistence believe1 ages before the body1 but rather at the time that the body assumes its distinct individuality4 ,aristotle 7,de ,anima7 first gives definite expression to this view4 ,jerome speaks of ,god as 8making souls daily40 ,the scholastics followed ,aristotle1 and through the influence of the ,reformed church1 creatianism has been the prevailing opinion for the last two hundred years4 ,among its best representatives are ,turretin1 ,inst41 #e3ac 7vol4 #a3dbe72 ,hodge1 ,syst4 ,theol41 #b3fe-gf2 ,martensen1 ,dogmatics1 #ada-adh2 ,liddon1 ,elements of ,religion1 #ii-ajf4 ,certain ,reformed theologians have defined very exactly ,god's method of creation4 ,polanus 7#e3ca3a7 says that ,god breathes the soul into boys1 forty days1 and into girls1 eighty days1 after conception4 ,gschel 7in ,herzog1 ,encyclop41 art43 ,seele7 holds that while dichotomy leads to traducianism1 trichotomy allies itself to that form of creatianism which regards the as a direct creation of ,god1 but the as propagated with the body4 ,to the latter answers the family name2 to the former the ,christian name4 ,shall we count ,george ,macdonald as a believer in ,prexistence or in ,creatianism1 when he writes in his ,baby's ,catechism3 8,where did you come from1 baby dear8 ,out of the everywhere into here4 ,where did you get your eyes so blue8 ,out of the sky1 as ,i came through4 ,where did you get that little tear8 ,i found it waiting when ,i got here4 ,where did you get that pearly ear8 ,god spoke1 and it came out to hear4 ,how did they all just come to be you8 ,god thought about me1 and so ,i grew40 ,creatianism is untenable for the following reasons3 7a7 ,the passages adduced in its support may with equal propriety be regarded as expressing ,god's mediate agency in the origination of human souls2 while the general tenor of ,scripture1 as well as its representations of ,god as the author of man's body1 favor this latter interpretation4 ,passages commonly relied upon by creatianists are the following3 ,eccl4 #ab3g--8the spirit returneth unto ,god who gave it02 ,is4 #eg3af--8the souls that ,i have made02 ,zech4 #ab3a--8;,jehovah 444 who formeth the spirit of man within him02 ,heb4 #ab3i--8the ,father of spirits40 ,but ,god is with equal clearness declared to be the former of man's body3 see ,ps4 #aci3ac1 #ad--8thou didst form my inward parts3 ,thou didst cover me marg4 8knit me together0 in my mother's womb4 ,i will give thanks unto thee2 for ,i am fearfully and wonderfully made3 ,wonderful are thy works02 ,jer4 #a3e--8;,i formed thee in the belly40 ,yet we do not hesitate to interpret these latter passages as expressive of mediate1 not immediate1 creatorship1--,god works through natural laws of generation and development so far as the production of man's body is concerned4 ,none of the passages first mentioned forbid us to suppose that he works through these same natural laws in the production of the soul4 ,the truth in creatianism is the presence and operation of ,god in all natural processes4 ,a transcendent ,god manifests himself in all physical begetting4 ,shakespeare3 8,there's a divinity that shapes our ends1 ,rough hew them how we will40 ,pfleiderer1 ,grundriss1 #aab--8;,creatianism1 which emphasizes the divine origin of man1 is entirely compatible with ,traducianism1 which emphasizes the mediation of natural agencies4 ,so for the race as a whole1 its origin in a creative activity of ,god is quite consistent with its being a product of natural evolution40 7b7 ,creatianism regards the earthly father as begetting only the body of his child--certainly as not the father of the child's highest part4 ,this makes the beast to possess nobler powers of propagation than man2 for the beast multiplies himself after his own image4 ,the new physiology properly views soul1 not as something added from without1 but as the animating principle of the body from the beginning and as having a determining influence upon its whole development4 ,that children are like their parents1 in intellectual and spiritual as well as in physical respects1 is a fact of which the creatian theory gives no proper explanation4 ,mason1 ,faith of the ,gospel1 #aae--8,the love of parents to children and of children to parents protests against the doctrine that only the body is propagated40 ,aubrey ,moore1 ,science and the ,faith1 #bjg1--quoted in ,contemp4 ,rev41 ,dec4 #ahic3hgf--8;,instead of the physical derivation of the soul1 we stand for the spiritual derivation of the body40 ,we would amend this statement by saying that we stand for the spiritual derivation of both soul and body1 natural law being only the operation of spirit1 human and divine4 7c7 ,the individuality of the child1 even in the most extreme cases1 as in the sudden rise from obscure families and surroundings of marked men like ,luther1 may be better explained by supposing a law of variation impressed upon the species at its beginning--a law whose operation is foreseen and supervised by ,god4 ,the differences of the child from the parent are often exaggerated2 men are generally more the product of their ancestry and of their time than we are accustomed to think4 ,dickens made angelic children to be born of depraved parents1 and to grow up in the slums4 ,but this writing belongs to a past generation1 when the facts of heredity were unrecognized4 ,george ,eliot's school is nearer the truth2 although she exaggerates the doctrine of heredity in turn1 until all idea of free will and all hope of escaping our fate vanish4 ,shaler1 ,interpretation of ,nature1 #gh1 #ij--8,separate motives1 handed down from generation to generation1 sometimes remaining latent for great periods1 to become suddenly manifested under conditions the nature of which is not discernible4444 ,conflict of inheritances from different ancestors may lead to the institution of variety40 ,sometimes1 in spite of ,george ,eliot1 a lily grows out of a stagnant pool--how shall we explain the fact8 ,we must remember that the paternal and the maternal elements are themselves unlike2 the union of the two may well produce a third in some respects unlike either2 as1 when two chemical elements unite1 the product differs from either of the constituents4 ,we must remember also that nature is one factor2 nurture is another2 and that the latter is often as potent as the former 7see ,galton1 ,inquiries into ,human ,faculty1 #gg-ha74 ,environment determines to a large extent both the fact and the degree of development4 ,genius is often another name for ,providence4 ,yet before all and beyond all we must recognize a manifold wisdom of ,god1 which in the very organization of species impresses upon it a law of variation1 so that at proper times and under proper conditions the old is modified in the line of progress and advance to something higher4 ,dante1 ,purgatory1 canto vii--8,rarely into the branches of the tree ,doth human worth mount up2 and so ordains ,he that bestows it1 that as his free gift ,it may be called40 ,pompilia1 the noblest character in ,robert ,browning's ,ring and the ,book1 came of 8a bad lot40 ,geo4 ,a4 ,gordon1 ,christ of ,to-day1 #abc-abf--8;,it is mockery to account for ,abraham ,lincoln and ,robert ,burns and ,william ,shakespeare upon naked principles of heredity and environment4444 ,all intelligence and all high character are transcendent1 and have their source in the mind and heart of ,god4 ,it is in the range of ,christ's transcendence of his earthly conditions that we note the complete uniqueness of his person40 7d7 ,this theory1 if it allows that the soul is originally possessed of depraved tendencies1 makes ,god the direct author of moral evil2 if it holds the soul to have been created pure1 it makes ,god indirectly the author of moral evil1 by teaching that he puts this pure soul into a body which will inevitably corrupt it4 ,the decisive argument against creatianism is this one1 that it makes ,god the author of moral evil4 ,see ,kahnis1 ,dogmatik1 #c3bej--8;,creatianism rests upon a justly antiquated dualism between soul and body1 and is irreconcilable with the sinful condition of the human soul4 ,the truth in the doctrine is just this only1 that generation can bring forth an immortal human life only according to the power imparted by ,god's word1 and with the special coperation of ,god himself40 ,the difficulty of supposing that ,god immediately creates a pure soul1 only to put it into a body that will infallibly corrupt it--8sicut vinum in vase acetoso0--has led many of the most thoughtful ,reformed theologians to modify the creatian doctrine by combining it with traducianism4 ,rothe1 ,dogmatik1 #a3bdi-bea1 holds to creatianism in a wider sense--a union of the paternal and maternal elements under the express and determining efficiency of ,god4 ,ebrard1 ,dogmatik1 #a3cbg-ccb1 regards the soul as new-created1 yet by a process of mediate creation according to law1 which he calls 8metaphysical generation40 ,dorner1 ,system of ,doctrine1 #c3ef1 says that the individual is not simply a manifestation of the species2 ,god applies to the origination of every single man a special creative thought and act of will2 yet he does this through the species1 so that it is creation by law1--else the child would be1 not a continuation of the old species1 but the establishment of a new one4 ,so in speaking of the human soul of ,christ1 ,dorner says 7#c3cdj-cdi7 that the soul itself does not owe its origin to ,mary nor to the species1 but to the creative act of ,god4 ,this soul appropriates to itself from ,mary's body the elements of a human form1 purifying them in the process so far as is consistent with the beginning of a life yet subject to development and human weakness4 ,bowne1 ,metaphysics1 #ejj--8,the laws of heredity must be viewed simply as descriptions of a fact and never as its explanation4 ,not as if ancestors passed on something to posterity1 but solely because of the inner consistency of the divine action0 are children like their parents4 ,we cannot regard either of these mediating views as self-consistent or intelligible4 ,we pass on therefore to consider the traducian theory which we believe more fully to meet the requirements of ,scripture and of reason4 ,for further discussion of creatianism1 see ,frohschammer1 ,ursprung der ,seele1 #ah-eh2 ,alger1 ,doctrine of a ,future ,life1 #a-ag4 #c4 ,the ,traducian ,theory4 ,this view was propounded by ,tertullian1 and was implicitly held by ,augustine4 ,in modern times it has been the prevailing opinion of the ,lutheran ,church4 ,it holds that the human race was immediately created in ,adam1 and1 as respects both body and soul1 was propagated from him by natural generation--all souls since ,adam being only mediately created by ,god1 as the upholder of the laws of propagation which were originally established by him4 ,tertullian1 ,de ,anima3 8,tradux peccati1 tradux anim40 ,gregory of ,nyssa3 8,man being one1 consisting of soul and body1 the common beginning of his constitution must be supposed also one2 so that he may not be both older and younger than himself--that in him which is bodily being first1 and the other coming after0 7quoted in ,crippen1 ,hist4 of ,christ4 ,doct41 #hj74 ,augustine1 ,de ,pec4 ,mer4 et ,rem41 #c3g--8;,in ,adam all sinned1 at the time when in his nature all were still that one man02 ,de ,civ4 ,dei1 #ac3ad--8;,for we all were in that one man1 when we all were that one man4444 ,the form in which we each should live was not as yet individually created and distributed to us1 but there already existed the seminal nature from which we were propagated40 ,augustine1 indeed1 wavered in his statements with regard to the origin of the soul1 apparently fearing that an explicit and pronounced traducianism might involve materialistic consequences2 yet1 as logically lying at the basis of his doctrine of original sin1 traducianism came to be the ruling view of the ,lutheran reformers4 ,in his ,table ,talk1 ,luther says3 8,the reproduction of mankind is a great marvel and mystery4 ,had ,god consulted me in the matter1 ,i should have advised him to continue the generation of the species by fashioning them out of clay1 in the way ,adam was fashioned2 as ,i should have counseled him also to let the sun remain always suspended over the earth1 like a great lamp1 maintaining perpetual light and heat40 ,traducianism holds that man1 as a species1 was created in ,adam4 ,in ,adam1 the substance of humanity was yet undistributed4 ,we derive our immaterial as well as our material being1 by natural laws of propagation1 from ,adam1--each individual man after ,adam possessing a part of the substance that was originated in him4 ,sexual reproduction has for its purpose the keeping of variations within limit4 ,every marriage tends to bring back the individual type to that of the species4 ,the offspring represents not one of the parents but both4 ,and1 as each of these parents represents two grandparents1 the offspring really represents the whole race4 ,without this conjugation the individual peculiarities would reproduce themselves in divergent lines like the shot from a shot-gun4 ,fission needs to be supplemented by conjugation4 ,the use of sexual reproduction is to preserve the average individual in the face of a progressive tendency to variation4 ,in asexual reproduction the offspring start on deviating lines and never mix their qualities with those of their mates4 ,sexual reproduction makes the individual the type of the species and gives solidarity to the race4 ,see ,maupas1 quoted by ,newman ,smith1 ,place of ,death in ,evolution1 #ai-bb4 ,john ,milton1 in his ,christian ,doctrine1 is a ,traducian4 ,he has no faith in the notion of a soul separate from and inhabiting the body4 ,he believes in a certain corporeity of the soul4 ,mind and thought are rooted in the bodily organism4 ,soul was not inbreathed after the body was formed4 ,the breathing of ,god into man's nostrils was only the quickening impulse to that which already had life4 ,god does not create souls every day4 ,man is a body-and-soul1 or a soul-body1 and he transmits himself as such4 ,harris1 ,moral ,evolution1 #aga--,the individual man has a great number of ancestors as well as a great number of descendants4 ,he is the central point of an hour-glass1 or a strait between two seas which widen out behind and before4 ,how then shall we escape the conclusion that the human race was most numerous at the beginning8 ,we must remember that other children have the same great-grandparents with ourselves2 that there have been inter-marriages2 and that1 after all1 the generations run on in parallel lines1 that the lines spread a little in some countries and periods1 and narrow a little in other countries and periods4 ,it is like a wall covered with paper in diamond pattern4 ,the lines diverge and converge1 but the figures are parallel4 ,see ,shedd1 ,dogm4 ,theol41 #b3g-id1 ,hist4 ,doctrine1 #b3a-bf1 ,discourses and ,essays1 #bei2 ,baird1 ,elohim ,revealed1 #acg-aea1 #cce-chd2 ,edwards1 ,works1 #b3dhc2 ,hopkins1 ,works1 #a3bhi2 ,birks1 ,difficulties of ,belief1 #afa2 ,delitzsch1 ,bib4 ,psych41 #abh-adb2 ,frohschammer1 ,ursprung der ,seele1 #ei-bbd4 ,with regard to this view we remark3 7a7 ,it seems best to accord with ,scripture1 which represents ,god as creating the species in ,adam 7,gen4 #a3bg71 and as increasing and perpetuating it through secondary agencies 7#a3bh2 cf4 #bb74 ,only once is breathed into man's nostrils the breath of life 7#b3g1 cf4 #bb2 #a ,cor4 #aa3h4 ,gen4 #d3a2 #e3c2 #df3bf2 cf4 ,acts #ag3ba-bf2 ,heb4 #g3aj71 and after man's formation ,god ceases from his work of creation 7,gen4 #b3b74 ,gen4 #a3bg--8;,and ,god created man in his own image1 in the image of ,god created he him3 male and female created he them02 #bh--8;,and ,god blessed them3 and ,god said unto them1 ,be fruitful1 and multiply1 and replenish the earth02 cf4 #bb--of the brute creation3 8,and ,god blessed them1 saying1 ,be fruitful1 and multiply1 and fill the waters in the seas1 and let birds multiply on the earth40 ,gen4 #b3g--8;,and ,jehovah ,god formed man of the dust of the ground1 and breathed into his nostrils the breath of life2 and man became a living soul02 cf4 #bb--8;and the rib which ,jehovah ,god had taken from the man1 made he a woman1 and brought her unto the man02 #a ,cor4 #aa3h--8;,for the man is not of the woman2 but the woman of the man0 7 74 ,gen4 #d3a--8;,eve 444 bare ,cain02 #e3c--8;,adam 444 begat a son 444 ,seth02 #df3bf--8;,all the souls that came with ,jacob into ,egypt1 that came out of his loins02 ,acts #ag3bf--8;he made of one 8father0 or 8body0 every nation of men02 ,heb4 #g3aj--,levi 8was yet in the loins of his father1 when ,melchisedek met him02 ,gen4 #b3b--8;,and on the seventh day ,god finished his work which he had made1 and he rested on the seventh day from all his work which he had made40 ,shedd1 ,dogm4 ,theol41 #b3ai-bi1 adduces also ,john #a3ac2 #c3f2 ,rom4 #a3ac2 #e3ab2 #a ,cor4 #ae3bb2 ,eph4 #b3c2 ,heb4 #ab3i2 ,ps4 #aci3ae1 #af4 ,only ,adam had the right to be a creatianist4 ,westcott1 ,com4 on ,hebrews1 #aad--8,levi paying tithes in ,abraham implies that descendants are included in the ancestor so far that his acts have force for them4 ,physically1 at least1 the dead so rule the living4 ,the individual is not a completely self-centred being4 ,he is member in a body4 ,so far traducianism is true4 ,but1 if this were all1 man would be a mere result of the past1 and would have no individual responsibility4 ,there is an element not derived from birth1 though it may follow upon it4 ,recognition of individuality is the truth in creatianism4 ,power of vision follows upon preparation of an organ of vision1 modified by the latter but not created by it4 ,so we have the social unity of the race1 plus the personal responsibility of the individual1 the influence of common thoughts plus the power of great men1 the foundation of hope plus the condition of judgment40 7b7 ,it is favored by the analogy of vegetable and animal life1 in which increase of numbers is secured1 not by a multiplicity of immediate creations1 but by the natural derivation of new individuals from a parent stock4 ,a derivation of the human soul from its parents no more implies a materialistic view of the soul and its endless division and subdivision1 than the similar derivation of the brute proves the principle of intelligence in the lower animals to be wholly material4 ,god's method is not the method of endless miracle4 ,god works in nature through second causes4 ,god does not create a new vital principle at the beginning of existence of each separate apple1 and of each separate dog4 ,each of these is the result of a self-multiplying force1 implanted once for all in the first of its race4 ,to say1 with ,moxom 7,baptist ,review1 #ahha3bgh71 that ,god is the immediate author of each new individual1 is to deny second causes1 and to merge nature in ,god4 ,the whole tendency of modern science is in the opposite direction4 ,nor is there any good reason for making the origin of the individual human soul an exception to the general rule4 ,augustine wavered in his traducianism because he feared the inference that the soul is divided and subdivided1--that is1 that it is composed of parts1 and is therefore material in its nature4 ,but it does not follow that all separation is material separation4 ,we do not1 indeed1 know how the soul is propagated4 ,but we know that animal life is propagated1 and still that it is not material1 nor composed of parts4 ,the fact that the soul is not material1 nor composed of parts1 is no reason why it may not be propagated also4 ,it is well to remember that substance does not necessarily imply either extension or figure4 ,substantia is simply that which stands under1 underlies1 supports1 or in other words that which is the ground of phenomena4 ,the propagation of mind therefore does not involve any dividing up1 or splitting off1 as if the mind were a material mass4 ,flame is propagated1 but not by division and subdivision4 ,professor ,ladd is a creatianist1 together with ,lotze1 whom he quotes1 but he repudiates the idea that the mind is susceptible of division2 see ,ladd1 ,philosophy of ,mind1 #bjf1 #cei-cff--8,the mind comes from nowhere1 for it never was1 as mind1 in space1 is not now in space1 and cannot be conceived of as coming and going in space4444 ,mind is a growth4444 ,parents do not transmit their minds to their offspring4 ,the child's mind does not exist before it acts4 ,its activities are its existence40 ,so we might say that flame has no existence before it acts4 ,yet it may owe its existence to a preceding flame4 ,the ,indian proverb is3 8,no lotus without a stem40 ,hall ,caine1 in his novel ,the ,manxman1 tells us that the ,deemster of the ,isle of ,man had two sons4 ,these two sons were as unlike each other as are the inside and the outside of a bowl4 ,but the bowl was old ,deemster himself4 ,hartley ,coleridge inherited his father's imperious desire for stimulants and with it his inability to resist their temptation4 7c7 ,the observed transmission not merely of physical1 but of mental and spiritual1 characteristics in families and races1 and especially the uniformly evil moral tendencies and dispositions which all men possess from their birth1 are proof that in soul1 as well as in body1 we derive our being from our human ancestry4 ,galton1 in his ,hereditary ,genius1 and ,inquiries into ,human ,faculty1 furnishes abundant proof of the transmission of mental and spiritual characteristics from father to son4 ,illustrations1 in the case of families1 are the ,american ,adamses1 the ,english ,georges1 the ,french ,bourbons1 the ,german ,bachs4 ,illustrations1 in the case of races1 are the ,indians1 the ,negroes1 the ,chinese1 the ,jews4 ,hawthorne represented the introspection and the conscience of ,puritan ,new ,england4 ,emerson had a minister among his ancestry1 either on the paternal or the maternal side1 for eight generations back4 ,every man is 8a chip of the old block40 8,a man is an omnibus1 in which all his ancestors are seated0 7,o4 ,w4 ,holmes74 ,variation is one of the properties of living things1--the other is transmission4 8,on a dissecting table1 in the membranes of a new-born infant's body1 can be seen #8the drunkard's tinge4' ,the blotches on his grand-child's cheeks furnish a mirror to the old debauchee4 ,heredity is ,god's visiting of sin to the third and fourth generations40 ,on heredity and depravity1 see ,phelps1 in ,bib4 ,sac41 ,apr4 #ahhd3bed--8,when every molecule in the paternal brain bears the shape of a point of interrogation1 it would border on the miraculous if we should find the exclamation-sign of faith in the brain-cells of the child40 ,robert ,g4 ,ingersoll said that most great men have great mothers1 and that most great women have great fathers4 ,most of the great are like mountains1 with the valley of ancestors on one side and the depression of posterity on the other4 ,hawthorne's ,house of the ,seven ,gables illustrates the principle of heredity4 ,but in his ,marble ,faun and ,transformation1 ,hawthorne unwisely intimates that sin is a necessity to virtue1 a background or condition of good4 ,dryden1 ,absalom and ,ahithophel1 #a3aef--8;,great wits are sure to madness near allied1 ,and thin partitions do their bounds divide40 ,lombroso1 ,the ,man of ,genius1 maintains that genius is a mental disease allied to epileptiform mania or the dementia of cranks4 ,if this were so1 we should infer that civilization is the result of insanity1 and that1 so soon as ,napoleons1 ,dantes and ,newtons manifest themselves1 they should be confined in ,genius ,asylums4 ,robert ,browning1 ,hohenstiel-,schwangau1 comes nearer the truth3 8,a solitary great man's worth the world4 ,god takes the business into his own hands ,at such time3 ,who creates the novel flower ,contrives to guard and give it breathing-room4444 ',tis the great ,gardener grafts the excellence ,on wildlings1 where he will40 7d7 ,the traducian doctrine embraces and acknowledges the element of truth which gives plausibility to the creatian view4 ,traducianism1 properly defined1 admits a divine concurrence throughout the whole development of the human species1 and allows1 under the guidance of a superintending ,providence1 special improvements in type at the birth of marked men1 similar to those which we may suppose to have occurred in the introduction of new varieties in the animal creation4 ,page-,roberts1 ,oxford ,university ,sermons3 8,it is no more unjust that man should inherit evil tendencies1 than that he should inherit good4 ,to make the former impossible is to make the latter impossible4 ,to object to the law of heredity1 is to object to ,god's ordinance of society1 and to say that ,god should have made men1 like the angels1 a company1 and not a race40 ,the common moral characteristics of the race can only be accounted for upon the ,scriptural view that 8that which is born of the flesh is flesh0 7,john #c3f74 ,since propagation is a propagation of soul1 as well as body1 we see that to beget children under improper conditions is a crime1 and that fticide is murder4 ,haeckel1 ,evolution of ,man1 #b3c--8,the human embryo passes through the whole course of its development in forty weeks4 ,each man is really older by this period than is usually assumed4 ,when1 for example1 a child is said to be nine and a quarter years old1 he is really ten years old40 ,is this the reason why ,hebrews call a child a year old at birth8 ,president ,edwards prayed for his children and his children's children to the end of time1 and ,president ,woolsey congratulated himself that he was one of the inheritors of those prayers4 ,r4 ,w4 ,emerson3 8,how can a man get away from his ancestors80 ,men of genius should select their ancestors with great care4 ,when begin the instruction of a child8 ,a hundred years before he is born4 ,a lady whose children were noisy and troublesome said to a ,quaker relative that she wished she could get a good ,quaker governess for them1 to teach them the quiet ways of the ,society of ,friends4 8,it would not do them that service10 was the reply2 8they should have been rocked in a ,quaker cradle1 if they were to learn ,quakerly ways40 ,galton1 ,natural ,inheritance1 #ajd--8,the child inherits partly from his parents1 partly from his ancestry4 ,in every population that intermarries freely1 when the genealogy of any man is traced far backwards1 his ancestry will be found to consist of such varied elements that they are indistinguishable from the sample taken at haphazard from the general population4 ,galton speaks of the tendency of peculiarities to revert to the general type1 and says that a man's brother is twice as nearly related to him as his father is1 and nine times as nearly as his cousin4 ,the mean stature of any particular class of men will be the same as that of the race2 in other words1 it will be mediocre4 ,this tells heavily against the full hereditary transmission of any rare and valuable gift1 as only a few of the many children would resemble their parents40 ,we may add to these thoughts of ,galton that ,christ himself1 as respects his merely human ancestry1 was not so much son of ,mary1 as he was ,son of man4 ,brooks1 ,foundations of ,zology1 #add-afg--;,in an investigated case1 8in seven and a half generations the maximum ancestry for one person is #chb1 or for three persons #aadf4 ,the names of #deb of them1 or nearly half1 are recorded1 and these #deb named ancestors are not #deb distinct persons1 but only #adi1 many of them1 in the remote generations1 being common ancestors of all three in many lines4 ,if the lines of descent from the unrecorded ancestors were interrelated in the same way1 as they would surely be in an old and stable community1 the total ancestry of these three persons for seven and a half generations would be #cgh persons instead of #aadf4 ,the descendants of many die out4 ,all the members of a species descend from a few ancestors in a remote generation1 and these few are the common ancestors of all4 ,extinction of family names is very common4 ,we must seek in the modern world and not in the remote past for an explanation of that diversity among individuals which passes under the name of variation4 ,the genealogy of a species is not a tree1 but a slender thread of very few strands1 a little frayed at the near end1 but of immeasurable length4 ,a fringe of loose ends all along the thread may represent the animals which having no descendants are now as if they had never been4 ,each of the strands at the near end is important as a possible line of union between the thread of the past and that of the distant future40 ,weismann1 ,heredity1 #bgj1 #bgb1 #chj1 #chd1 denies ,brooks's theory that the male element represents the principle of variation4 ,he finds the cause of variation in the union of elements from the two parents4 ,each child unites the hereditary tendencies of two parents1 and so must be different from either4 ,the third generation is a compromise between four different hereditary tendencies4 ,brooks finds the cause of variation in sexual reproduction1 but he bases his theory upon the transmission of acquired characters4 ,this transmission is denied by ,weismann1 who says that the male germ-cell does not play a different part from that of the female in the construction of the embryo4 ,children inherit quite as much from the father as from the mother4 ,like twins are derived from the same egg-cell4 ,no two germ-cells contain exactly the same combinations of hereditary tendencies4 ,changes in environment and organism affect posterity1 not directly1 but only through other changes produced in its germinal matter4 ,hence efforts to reach high food cannot directly produce the giraffe4 ,see ,dawson1 ,modern ,ideas of ,evolution1 #bce-bci2 ,bradford1 ,heredity and ,christian ,problems2 ,ribot1 ,heredity2 ,woods1 ,heredity in ,royalty4 ,on organic unity in connection with realism1 see ,hodge1 in ,princeton ,rev41 ,jan4 #ahfe3abf-ace2 ,dabney1 ,theology1 #cag-cba4 ,v4 ,the ,moral ,nature of ,man4 ,by the moral nature of man we mean those powers which fit him for right or wrong action4 ,these powers are intellect1 sensibility1 and will1 together with that peculiar power of discrimination and impulsion1 which we call conscience4 ,in order to have moral action1 man has intellect or reason1 to discern the difference between right and wrong2 sensibility1 to be moved by each of these2 free will1 to do the one or the other4 ,intellect1 sensibility1 and will1 are man's three faculties4 ,but in connection with these faculties there is a sort of activity which involves them all1 and without which there can be no moral action1 namely1 the activity of conscience4 ,conscience applies the moral law to particular cases in our personal experience1 and proclaims that law as binding upon us4 ,only a rational and sentient being can be truly moral2 yet it does not come within our province to treat of man's intellect or sensibility in general4 ,we speak here only of ,conscience and of ,will4 #a4 ,conscience4 ,a4 ,conscience an accompanying knowledge4--,as already intimated1 conscience is not a separate faculty1 like intellect1 sensibility1 and will1 but rather a mode in which these faculties act4 ,like consciousness1 conscience is an accompanying knowledge4 ,conscience is a knowing of self 7including our acts and states7 in connection with a moral standard1 or law4 ,adding now the element of feeling1 we may say that conscience is man's consciousness of his own moral relations1 together with a peculiar feeling in view of them4 ,it thus involves the combined action of the intellect and of the sensibility1 and that in view of a certain class of objects1 viz43 right and wrong4 ,there is no separate ethical faculty any more than there is a separate sthetic faculty4 ,conscience is like taste3 it has to do with moral being and relations1 as taste has to do with sthetic being and relations4 ,but the ethical judgment and impulse are1 like the sthetic judgment and impulse1 the mode in which intellect1 sensibility and will act with reference to a certain class of objects4 ,conscience deals with the right1 as taste deals with the beautiful4 ,as consciousness 7con and scio7 is a con-knowing1 a knowing of our thoughts1 desires and volitions in connection with a knowing of the self that has these thoughts1 desires and volitions2 so conscience is a con-knowing1 a knowing of our moral acts and states in connection with a knowing of some moral standard or law which is conceived of as our true self1 and therefore as having authority over us4 ,ladd1 ,philosophy of ,mind1 #ahc-ahe--8,the condemnation of self involves self-diremption1 double consciousness4 ,without it ,kant's categorical imperative is impossible4 ,the one self lays down the law to the other self1 judges it1 threatens it4 ,this is what is meant1 when the apostle says3 #8,it is no more ,i that do it1 but sin that dwelleth in me' 7,rom4 #g3ag740 ,b4 ,conscience discriminative and impulsive4--,but we need to define more narrowly both the intellectual and the emotional elements in conscience4 ,as respects the intellectual element1 we may say that conscience is a power of judgment1--it declares our acts or states to conform1 or not to conform1 to law2 it declares the acts or states which conform to be obligatory1--those which do not conform1 to be forbidden4 ,in other words1 conscience judges3 7#a7 ,this is right 7or1 wrong72 7#b7 ,i ought 7or1 ,i ought not74 ,in connection with this latter judgment1 there comes into view the emotional element of conscience1--we feel the claim of duty2 there is an inner sense that the wrong must not be done4 ,thus conscience is 7#a7 discriminative1 and 7#b7 impulsive4 ,robinson1 ,principles and ,practice of ,morality1 #agc--8,the one distinctive function of conscience is that of authoritative self-judgments in the conscious presence of a supreme ,personality to whom we as persons feel ourselves accountable4 ,it is this twofold personal element in every judgment of conscience1 viz41 the conscious self-judgment in the presence of the all-judging ,deity1 which has led such writers as ,bain and ,spencer and ,stephen to attempt the explanation of the origin and authority of conscience as the product of parental training and social environment4444 ,conscience is not prudential nor advisory nor executive1 but solely judicial4 ,conscience is the moral reason1 pronouncing upon moral actions4 ,consciousness furnishes law2 conscience pronounces judgments2 it says3 ,thou shalt1 ,thou shalt not4 ,every man must obey his conscience2 if it is not enlightened1 that is his look-out4 ,the callousing of conscience in this life is already a penal infliction40 ,s4 ,s4 ,times1 ,apl4 #e1 #aijb3ahe--8;,doing as well as we know how is not enough1 unless we know just what is right and then do that4 ,god never tells us merely to do our best1 or according to our knowledge4 ,it is our duty to know what is right1 and then to do it4 ,ignorantia legis neminem excusat4 ,we have responsibility for knowing preliminary to doing40 ,c4 ,conscience distinguished from other mental processes4--,the nature and office of conscience will be still more clearly perceived if we distinguish it from other processes and operations with which it is too often confounded4 ,the term conscience has been used by various writers to designate either one or all of the following3 #a4 ,moral intuition--the intuitive perception of the difference between right and wrong1 as opposite moral categories4 #b4 ,accepted law--the application of the intuitive idea to general classes of actions1 and the declaration that these classes of actions are right or wrong1 apart from our individual relation to them4 ,this accepted law is the complex product of 7a7 the intuitive idea1 7b7 the logical intelligence1 7c7 experiences of utility1 7d7 influences of society and education1 and 7e7 positive divine revelation4 #c4 ,judgment--applying this accepted law to individual and concrete cases in our own experience1 and pronouncing our own acts or states either past1 present1 or prospective1 to be right or wrong4 #d4 ,command--authoritative declaration of obligation to do the right1 or forbear the wrong1 together with an impulse of the sensibility away from the one1 and toward the other4 #e4 ,remorse or approval--moral sentiments either of approbation or disapprobation1 in view of past acts or states1 regarded as wrong or right4 #f4 ,fear or hope--instinctive disposition of disobedience to expect punishment1 and of obedience to expect reward4 ,ladd1 ,philos4 of ,conduct1 #gj--8,the feeling of the ought is primary1 essential1 unique2 the judgments as to what one ought are the results of environment1 education and reflection40 ,the sentiment of justice is not an inheritance of civilized man alone4 ,no ,indian was ever robbed of his lands or had his government allowance stolen from him who was not as keenly conscious of the wrong as in like circumstances we could conceive that a philosopher would be4 ,the oughtness of the ought is certainly intuitive2 the whyness of the ought 7conformity to ,god7 is possibly intuitive also2 the whatness of the ought is less certainly intuitive4 ,cutler1 ,beginnings of ,ethics1 #afc1 #afd--8;,intuition tells us that we are obliged2 why we are obliged1 and what we are obliged to1 we must learn elsewhere40 ,obligation--that which is binding on a man2 ought is something owed2 duty is something due4 ,the intuitive notion of duty 7intellect7 is matched by the sense of obligation 7feeling74 ,bixby1 ,crisis in ,morals1 #bjc1 #bgj--8;,all men have a sense of right1--of right to life1 and contemporaneously perhaps1 but certainly afterwards1 of right to personal property4 ,and my right implies duty in my neighbor to respect it4 ,then the sense of right becomes objective and impersonal4 ,my neighbor's duty to me implies my duty to him4 ,i put myself in his place40 ,bowne1 ,principles of ,ethics1 #aef1 #ahh--8;,first1 the feeling of obligation1 the idea of a right and a wrong with corresponding duties1 is universal4444 ,secondly1 there is a very general agreement in the formal principles of action1 and largely in the virtues also1 such as benevolence1 justice1 gratitude4444 ,whether we owe anything to our neighbor has never been a real question4 ,the practical trouble has always lain in the other question3 ,who is my neighbor8 ,thirdly1 the specific contents of the moral ideal are not fixed1 but the direction in which the ideal lies is generally discernible4444 ,we have in ethics the same fact as in intellect--a potentially infallible standard1 with manifold errors in its apprehension and application4 ,lucretius held that degradation and paralysis of the moral nature result from religion4 ,many claim on the other hand that without religion morals would disappear from the earth40 ,robinson1 ,princ4 and ,prac4 of ,morality1 #agc--8;,fear of an omnipotent will is very different from remorse in view of the nature of the supreme ,being whose law we have violated40 ,a duty is to be settled in accordance with the standard of absolute right1 not as public sentiment would dictate4 ,a man must be ready to do right in spite of what everybody thinks4 ,just as the decisions of a judge are for the time binding on all good citizens1 so the decisions of conscience1 as relatively binding1 must always be obeyed4 ,they are presumptively right and they are the only present guide of action4 ,yet man's present state of sin makes it quite possible that the decisions which are relatively right may be absolutely wrong4 ,it is not enough to take one's time from the watch2 the watch may go wrong2 there is a prior duty of regulating the watch by astronomical standards4 ,bishop ,gore3 8,man's first duty is1 not to follow his conscience1 but to enlighten his conscience40 ,lowell says that the ,scythians used to eat their grandfathers out of humanity4 ,paine1 ,ethnic ,trinities1 #cjj--8,nothing is so stubborn or so fanatical as a wrongly instructed conscience1 as ,paul showed in his own case by his own confession0 7,acts #bf3i--8;,i verily thought with myself that ,i ought to do many things contrary to the name of ,jesus of ,nazareth074 ,d4 ,conscience the moral judiciary of the soul4--,from what has been previously said1 it is evident that only #c4 and #d4 are properly included under the term conscience4 ,conscience is the moral judiciary of the soul--the power within of judgment and command4 ,conscience must judge according to the law given to it1 and therefore1 since the moral standard accepted by the reason may be imperfect1 its decisions1 while relatively just1 may be absolutely unjust4--#a4 and #b4 belong to the moral reason1 but not to conscience proper4 ,hence the duty of enlightening and cultivating the moral reason1 so that conscience may have a proper standard of judgment4--#e4 and #f4 belong to the sphere of moral sentiment1 and not to conscience proper4 ,the office of conscience is to 8bear witness0 7,rom4 #b3ae74 ,in ,rom4 #b3ae--8they show the work of the law written in their hearts1 their conscience bearing witness therewith1 and their thoughts one with another accusing or else excusing them0--we have conscience clearly distinguished both from the law and the perception of law on the one hand1 and from the moral sentiments of approbation and disapprobation on the other4 ,conscience does not furnish the law1 but it bears witness with the law which is furnished by other sources4 ,it is not 8that power of mind by which moral law is discovered to each individual0 7,calderwood1 ,moral ,philosophy1 #gg71 nor can we speak of 8,conscience1 the ,law0 7as ,whewell does in his ,elements of ,morality1 #a3bei-bff74 ,conscience is not the law-book1 in the court room1 but it is the judge1--whose business is1 not to make law1 but to decide cases according to the law given to him4 ,as conscience is not legislative1 so it is not retributive2 as it is not the law-book1 so it is not the sheriff4 ,we say1 indeed1 in popular language1 that conscience scourges or chastises1 but it is only in the sense in which we say that the judge punishes1--i4 e41 through the sheriff4 ,the moral sentiments are the sheriff1--they carry out the decisions of conscience1 the judge2 but they are not themselves conscience1 any more than the sheriff is the judge4 ,only this doctrine1 that conscience does not discover law1 can explain on the one hand the fact that men are bound to follow their consciences1 and on the other hand the fact that their consciences so greatly differ as to what is right or wrong in particular cases4 ,the truth is1 that conscience is uniform and infallible1 in the sense that it always decides rightly according to the law given it4 ,men's decisions vary1 only because the moral reason has presented to the conscience different standards by which to judge4 ,conscience can be educated only in the sense of acquiring greater facility and quickness in making its decisions4 ,education has its chief effect1 not upon the conscience1 but upon the moral reason1 in rectifying its erroneous1 or imperfect standards of judgment4 ,give conscience a right law by which to judge1 and its decisions will be uniform1 and absolutely as well as relatively just4 ,we are bound1 not only to 8follow our conscience10 but to have a right conscience to follow1--and to follow it1 not as one follows the beast he drives1 but as the soldier follows his commander4 ,robert ,j4 ,burdette3 8,following conscience as a guide is like following one's nose4 ,it is important to get the nose pointed right before it is safe to follow it4 ,a man can keep the approval of his own conscience in very much the same way that he can keep directly behind his nose1 and go wrong all the time40 ,conscience is the con-knowing of a particular act or state1 as coming under the law accepted by the reason as to right and wrong2 and the judgment of conscience subsumes this act or state under that general standard4 ,conscience cannot include the law--cannot itself be the law1--because reason only knows1 never con-knows4 ,reason says scio2 only judgment says conscio4 ,this view enables us to reconcile the intuitional and the empirical theories of morals4 ,each has its element of truth4 ,the original sense of right and wrong is intuitive1--no education could ever impart the idea of the difference between right and wrong to one who had it not4 ,but what classes of things are right or wrong1 we learn by the exercise of our logical intelligence1 in connection with experiences of utility1 influences of society and tradition1 and positive divine revelation4 ,thus our moral reason1 through a combination of intuition and education1 of internal and external information as to general principles of right and wrong1 furnishes the standard according to which conscience may judge the particular cases which come before it4 ,this moral reason may become depraved by sin1 so that the light becomes darkness 7,mat4 #f3bb1 #bc7 and conscience has only a perverse standard by which to judge4 ,the 8weak0 conscience 7#a ,cor4 #h3ab7 is one whose standard of judgment is yet imperfect2 the conscience 8branded0 7,rev4 ,vers47 or 8seared0 7,a4 ,v47 8as with a hot iron0 7#a ,tim4 #d3b7 is one whose standard has been wholly perverted by practical disobedience4 ,the word and the ,spirit of ,god are the chief agencies in rectifying our standards of judgment1 and so of enabling conscience to make absolutely right decisions4 ,god can so unite the soul to ,christ1 that it becomes partaker on the one hand of his satisfaction to justice and is thus 8sprinkled from an evil conscience0 7,heb4 #aj3bb71 and on the other hand of his sanctifying power and is thus enabled in certain respects to obey ,god's command and to speak of a 8good conscience0 7#a ,pet4 #c3af--of single act2 #c3ba--of state7 instead of an 8evil conscience0 7,heb4 #aj3bb7 or a conscience 8defiled0 7,tit4 #a3ae7 by sin4 ,here the 8good conscience0 is the conscience which has been obeyed by the will1 and the 8evil conscience0 the conscience which has been disobeyed2 with the result1 in the first case1 of approval from the moral sentiments1 and1 in the second case1 of disapproval4 ,e4 ,conscience in its relation to ,god as law-giver4--,since conscience1 in the proper sense1 gives uniform and infallible judgment that the right is supremely obligatory1 and that the wrong must be forborne at every cost1 it can be called an echo of ,god's voice1 and an indication in man of that which his own true being requires4 ,conscience has sometimes been described as the voice of ,god in the soul1 or as the personal presence and influence of ,god himself4 ,but we must not identify conscience with ,god4 ,d4 ,w4 ,faunce3 8,conscience is not ,god1--it is only a part of one's self4 ,to build up a religion about one's own conscience1 as if it were ,god1 is only a refined selfishness--a worship of one part of one's self by another part of one's self40 ,in ,the ,excursion1 ,wordsworth speaks of conscience as 8,god's most intimate presence in the soul ,and his most perfect image in the world40 ,but in his ,ode to ,duty he more discreetly writes3 8,stern daughter of the voice of ,god6 ,o ,duty6 if that name thou love1 ,who art a light to guide1 a rod ,to check the erring1 and reprove1 ,thou who art victory and law ,when empty terrors overawe1 ,from vain temptations dost set free ,and calmst the weary strife of frail humanity60 ,here is an allusion to the ,hebrew ,bath ,kol4 8,the ,jews say that the ,holy ,spirit spoke during the ,tabernacle by ,urim and ,thummim1 under the first ,temple by the ,prophets1 and under the second ,temple by the ,bath ,kol--a divine intimation as inferior to the oracular voice proceeding from the mercy seat as a daughter is supposed to be inferior to her mother4 ,it is also used in the sense of an approving conscience4 ,in this case it is the echo of the voice of ,god in those who by obeying hear0 7,hershon's ,talmudic ,miscellany1 #b1 note74 ,this phrase1 8the echo of ,god's voice10 is a correct description of conscience1 and ,wordsworth probably had it in mind when he spoke of duty as 8the daughter of the voice of ,god40 ,robert ,browning describes conscience as 8the great beacon-light ,god sets in all4444 ,the worst man upon earth 444 knows in his conscience more ,of what right is1 than arrives at birth ,in the best man's acts that we bow before40 ,jackson1 ,james ,martineau1 #aed--,the sense of obligation is 8a piercing ray of the great ,orb of souls40 ,on ,wordsworth's conception of conscience1 see ,a4 ,h4 ,strong1 ,great ,poets1 #cfe-cfh4 ,since the activity of the immanent ,god reveals itself in the normal operations of our own faculties1 conscience might be also regarded as man's true self over against the false self which we have set up against it4 ,theodore ,parker defines conscience as 8our consciousness of the conscience of ,god40 ,in his fourth year1 says ,chadwick1 his biographer 7pages #ab1 #ac1 #ahe71 young ,theodore saw a little spotted tortoise and lifted his hand to strike4 ,all at once something checked his arm1 and a voice within said clear and loud3 8,it is wrong40 ,he asked his mother what it was that told him it was wrong4 ,she wiped a tear from her eye with her apron1 and taking him in her arms said3 8,some men call it conscience1 but ,i prefer to call it the voice of ,god in the soul of man4 ,if you listen and obey it1 then it will speak clearer and clearer1 and will always guide you right2 but if you turn a deaf ear and disobey1 then it will fade out little by little1 and will leave you all in the dark and without a guide4 ,your life depends on your hearing this little voice40 ,r4 ,t4 ,smith1 ,man's ,knowledge of ,man and of ,god1 #hg1 #aga--8,man has conscience1 as he has talents4 ,conscience1 no more than talent1 makes him good4 ,he is good1 only as he follows conscience and uses talent4444 ,the relation between the terms consciousness and conscience1 which are in fact but forms of the same word1 testifies to the fact that it is in the action of conscience that man's consciousness of himself is chiefly experienced40 ,the conscience of the regenerate man may have such right standards1 and its decisions may be followed by such uniformly right action1 that its voice1 though it is not itself ,god's voice1 is yet the very echo of ,god's voice4 ,the renewed conscience may take up into itself1 and may express1 the witness of the ,holy ,spirit 7,rom4 #i3a--8;,i say the truth in ,christ1 ,i lie not1 my conscience bearing witness with me in the ,holy ,spirit02 cf4 #h3af--8the ,spirit himself beareth witness with our spirit1 that we are children of ,god074 ,but even when conscience judges according to imperfect standards1 and is imperfectly obeyed by the will1 there is a spontaneity in its utterances and a sovereignty in its commands4 ,it declares that whatever is right must be done4 ,the imperative of conscience is a 8categorical imperative0 7,kant74 ,it is independent of the human will4 ,even when disobeyed1 it still asserts its authority4 ,before conscience1 every other impulse and affection of man's nature is called to bow4 ,f4 ,conscience in its relation to ,god as holy4--,conscience is not an original authority4 ,it points to something higher than itself4 ,the 8authority of conscience0 is simply the authority of the moral law1 or rather1 the authority of the personal ,god1 of whose nature the law is but a transcript4 ,conscience1 therefore1 with its continual and supreme demand that the right should be done1 furnishes the best witness to man of the existence of a personal ,god1 and of the supremacy of holiness in him in whose image we are made4 ,in knowing self in connection with moral law1 man not only gets his best knowledge of self1 but his best knowledge of that other self opposite to him1 namely1 ,god4 ,gordon1 ,christ of ,to-day1 #bcf--8,the conscience is the true ,jacob's ladder1 set in the heart of the individual and reaching unto heaven2 and upon it the angels of self-reproach and self-approval ascend and descend40 ,this is of course true if we confine our thoughts to the mandatory element in revelation4 ,there is a higher knowledge of ,god which is given only in grace4 ,jacob's ladder symbolizes the ,christ who publishes not only the gospel but the law1 and not only the law but the gospel4 ,dewey1 ,psychology1 #cdd--8;,conscience is intuitive1 not in the sense that it enunciates universal laws and principles1 for it lays down no laws4 ,conscience is a name for the experience of personality that any given act is in harmony or in discord with a truly realized personality40 ,because obedience to the dictates of conscience is always relatively right1 ,kant could say that 8an erring conscience is a chimra40 ,but because the law accepted by conscience may be absolutely wrong1 conscience may in its decisions greatly err from the truth4 ,s4 ,s4 ,times3 8,saul before his conversion was a conscientious wrong doer4 ,his spirit and character was commendable1 while his conduct was reprehensible40 ,we prefer to say that ,saul's zeal for the law was a zeal to make the law subservient to his own pride and honor4 ,horace ,bushnell said that the first requirement of a great ministry is a great conscience4 ,he did not mean the punitive1 inhibitory conscience merely1 but rather the discovering1 arousing1 inspiring conscience1 that sees at once the great things to be done1 and moves toward them with a shout and a song4 ,this unbiased and pure conscience is inseparable from the sense of its relation to ,god and to ,god's holiness4 ,shakespeare1 ,henry ,,vi1 #b;d ,part1 #c3b--8,what stronger breastplate than a heart untainted8 ,thrice is he armed that hath his quarrel just2 ,and he but naked1 though locked up in steel1 ,whose conscience with injustice is corrupted40 ,huxley1 in his lecture at ,oxford in #ahic1 admits and even insists that ethical practice must be and should be in opposition to evolution2 that the methods of evolution do not account for ethical man and his ethical progress4 ,morality is not a product of the same methods by which lower orders have advanced in perfection of organization1 namely1 by the struggle for existence and survival of the fittest4 ,human progress is moral1 is in freedom1 is under the law of love1 is different in kind from physical evolution4 ,james ,russell ,lowell3 8,in vain we call old notions fudge1 ,and bend our conscience to our dealing3 ,the ten commandments will not budge1 ,and stealing will continue stealing40 ,r4 ,t4 ,smith1 ,man's ,knowledge of ,man and of ,god1 #afa--8;,conscience lives in human nature like a rightful king1 whose claim can never be forgotten by his people1 even though they dethrone and misuse him1 and whose presence on the seat of judgment can alone make the nation to be at peace with itself40 ,seth1 ,ethical ,principles1 #dbd--8,the ,kantian theory of autonomy does not tell the whole story of the moral life4 ,its unyielding ,ought1 its categorical ,imperative1 issues not merely from the depths of our own nature1 but from the heart of the universe itself4 ,we are self-legislative2 but we renact the law already enacted by ,god2 we recognize1 rather than constitute1 the law of our own being4 ,the moral law is an echo1 within our own souls1 of the voice of the ,eternal1 #8whose offspring we are' 7,acts #ag3bh740 ,schenkel1 ,christliche ,dogmatik1 #a3ace-aee--8,the conscience is the organ by which the human spirit finds ,god in itself and so becomes aware of itself in him4 ,only in conscience is man conscious of himself as eternal1 as distinct from ,god1 yet as normally bound to be determined wholly by ,god4 ,when we subject ourselves wholly to ,god1 conscience gives us peace4 ,when we surrender to the world the allegiance due only to ,god1 conscience brings remorse4 ,in this latter case we become aware that while ,god is in us1 we are no longer in ,god4 ,religion is exchanged for ethics1 the relation of communion for the relation of separation4 ,in conscience alone man distinguishes himself absolutely from the brute4 ,man does not make conscience1 but conscience makes man4 ,conscience feels every separation from ,god as an injury to self4 ,faith is the relating of the self-consciousness to the ,god-consciousness1 the becoming sure of our own personality1 in the absolute personality of ,god4 ,only in faith does conscience come to itself4 ,but by sin this faith-consciousness may be turned into law-consciousness4 ,faith affirms ,god in us2 ,law affirms ,god outside of us40 ,schenkel differs from ,schleiermacher in holding that religion is not feeling but conscience1 and that it is not a sense of dependence on the world1 but a sense of dependence on ,god4 ,conscience recognizes a ,god distinct from the universe1 a moral ,god1 and so makes an unmoral religion impossible4 ,hopkins1 ,outline ,study of ,man1 #bhc-bhe1 ,moral ,science1 #di1 ,law of ,love1 #da--8;,conscience is the moral consciousness of man in view of his own actions as related to moral law4 ,it is a double knowledge of self and of the law4 ,conscience is not the whole of the moral nature4 ,it presupposes the moral reason1 which recognizes the moral law and affirms its universal obligation for all moral beings4 ,it is the office of conscience to bring man into personal relation to this law4 ,it sets up a tribunal within him by which his own actions are judged4 ,not conscience1 but the moral reason1 judges of the conduct of others4 ,this last is science1 but not conscience40 ,peabody1 ,moral ,philos41 #da-fj--8;,conscience not a source1 but a means1 of knowledge4 ,analogous to consciousness4 ,a judicial faculty4 ,judges according to the law before it4 ,verdict 7verum dictum7 always relatively right1 although1 by the absolute standard of right1 it may be wrong4 ,like all perceptive faculties1 educated by use 7not by increase of knowledge only1 for man may act worse1 the more knowledge he has74 ,for absolutely right decisions1 conscience is dependent upon knowledge4 ,to recognize conscience as legislator 7as well as judge71 is to fail to recognize any objective standard of right40 ,the ,two ,consciences1 #df1 #dg--8;,conscience the ,law1 and ,conscience the ,witness4 ,the latter is the true and proper ,conscience40 ,h4 ,b4 ,smith1 ,system of ,christ4 ,theology1 #agh-aia--8,the unity of conscience is not in its being one faculty or in its performing one function1 but in its having one object1 its relation to one idea1 viz41 right4444 ,the term #8conscience' no more designates a special faculty than the term #8religion' does 7or than the #8sthetic sense'74444 ,the existence of conscience proves a moral law above us2 it leads logically to a ,moral ,governor2 444 it implies an essential distinction between right and wrong1 an immutable morality2 444 yet needs to be enlightened2 444 men may be conscientious in iniquity2 444 conscience is not righteousness2 444 this may only show the greatness of the depravity1 having conscience1 and yet ever disobeying it40 ,on the ,new ,testament passages with regard to conscience1 see ,hofmann1 ,lehre von dem ,gewissen1 #cj-ch2 ,khler1 ,das ,gewissen1 #bbe-bic4 ,for the view that conscience is primarily the cognitive or intuitional power of the soul1 see ,calderwood1 ,moral ,philosophy1 #gg2 ,alexander1 ,moral ,science1 #bj2 ,mc,cosh1 ,div4 ,govt41 #big-cab2 ,talbot1 ,ethical ,prolegomena1 in ,bap4 ,quar41 ,july1 #ahgg3beg-bgd2 ,park1 ,discourses1 #bfj-bif2 ,whewell1 ,elements of ,morality1 #a3bei-bff4 ,on the whole subject of conscience1 see ,mansel1 ,metaphysics1 #aeh-agj2 ,martineau1 ,religion and ,materialism1 #de--8,the discovery of duty is as distinctly relative to an objective ,righteousness as the perception of form to an external space02 also ,types1 #b3bg-cj--8,we first judge ourselves2 then others02 #ec1 #ed1 #gd1 #ajc--8,subjective morals are as absurd as subjective mathematics40 ,the best brief treatment of the whole subject is that of ,e4 ,g4 ,robinson1 ,principles and ,practice of ,morality1 #bf-gh4 ,see also ,wayland1 ,moral ,science1 #di2 ,harless1 ,christian ,ethics1 #de1 #fj2 ,h4 ,n4 ,day1 ,science of ,ethics1 #ag2 ,janet1 ,theory of ,morals1 #bfd1 #cdh2 ,kant1 ,metaphysic of ,ethics1 #fb2 cf4 ,schwegler1 ,hist4 ,philosophy1 #bcc2 ,haven1 ,mor4 ,philos41 #da2 ,fairchild1 ,mor4 ,philos41 #ge2 ,gregory1 ,christian ,ethics1 #ga2 ,passavant1 ,das ,gewissen2 ,wm4 ,schmid1 ,das ,gewissen4 #b4 ,will4 ,a4 ,will defined4--,will is the soul's power to choose between motives and to direct its subsequent activity according to the motive thus chosen1--in other words1 the soul's power to choose both an end and the means to attain it4 ,the choice of an ultimate end we call immanent preference2 the choice of means we call executive volition4 ,in this definition we part company with ,jonathan ,edwards1 ,freedom of the ,will1 in ,works1 vol4 #b4 ,he regards the will as the soul's power to act according to motive1 i4 e41 to act out its nature1 but he denies the soul's power to choose between motives1 i4 e41 to initiate a course of action contrary to the motive which has been previously dominant4 ,hence he is unable to explain how a holy being1 like ,satan or ,adam1 could ever fall4 ,if man has no power to change motives1 to break with the past1 to begin a new course of action1 he has no more freedom than the brute4 ,the younger ,edwards 7,works1 #a3dhc7 shows what his father's doctrine of the will implies1 when he says3 8,beasts therefore1 according to the measure of their intelligence1 are as free as men4 ,intelligence1 and not liberty1 is the only thing wanting to constitute them moral agents40 ,yet ,jonathan ,edwards1 determinist as he was1 in his sermon on ,pressing into the ,kingdom of ,god 7,works1 #d3cha71 urges the use of means1 and appeals to the sinner as if he had the power of choosing between the motives of self and of ,god4 ,he was unconsciously making a powerful appeal to the will1 and the human will responded in prolonged and mighty efforts2 see ,allen1 ,jonathan ,edwards1 #aji4 ,for references1 and additional statements with regard to the will and its freedom1 see chapter on ,decrees1 pages #cfa1 #cfb1 and article by ,a4 ,h4 ,strong1 in ,baptist ,review1 #ahhc3bai-bdb1 and reprinted in ,philosophy and ,religion1 #aad-abh4 ,in the remarks upon the ,decrees1 we have intimated our rejection of the ,arminian liberty of indifference1 or the doctrine that the will can act without motive4 ,see this doctrine advocated in ,peabody1 ,moral ,philosophy1 #a-i4 ,but we also reject the theory of determinism propounded by ,jonathan ,edwards 7,freedom of the ,will1 in ,works1 vol4 #b71 which1 as we have before remarked1 identifies sensibility with the will1 regards affections as the efficient causes of volitions1 and speaks of the connection between motive and action as a necessary one4 ,hazard1 ,man a ,creative ,first ,cause1 and ,the ,will1 #djg--8;,edwards gives to the controlling cause of volition in the past the name of motive4 ,he treats the inclination as a motive1 but he also makes inclination synonymous with choice and will1 which would make will to be only the soul willing--and therefore the cause of its own act40 ,for objections to the ,arminian theory1 see ,h4 ,b4 ,smith1 ,review of ,whedon1 in ,faith and ,philosophy1 #cei-cii2 ,mc,cosh1 ,divine ,government1 #bfc-cah1 esp4 #cab2 ,e4 ,g4 ,robinson1 ,principles and ,practice of ,morality1 #aji-acg2 ,shedd1 ,dogm4 ,theol41 #b3aae-adg4 ,james1 ,psychology1 #a3aci--8;,consciousness is primarily a selecting agency40 #b3cic--8,man possesses all the instincts of animals1 and a great many more besides4 ,reason1 per se1 can inhibit no impulses2 the only thing that can neutralize an impulse is an impulse the other way4 ,reason may however make an inference which will excite the imagination to let loose the impulse the other way40 #edi--8;,ideal or moral action is action in the line of the greatest resistance40 #efb--8;,effort of attention is the essential phenomenon of will40 #efg--8,the terminus of the psychological process is volition2 the point to which the will is directly applied is always an idea40 #efh--8,though attention is the first thing in volition1 express consent to the reality of what is attended to is an additional and distinct phenomenon4 ,we say not only3 ,it is a reality2 but we also say3 #8,let it be a reality4' 0 #ega--8;,are the duration and intensity of this effort fixed functions of the object1 or are they not8 ,we answer1 ,no1 and so we maintain freedom of the will40 #ehd--8,the soul presents nothing1 creates nothing1 is at the mercy of material forces for all possibilities1 and1 by reinforcing one and checking others1 it figures not as an epiphenomenon1 but as something from which the play gets moral support40 ,alexander1 ,theories of the ,will1 #bja-bad1 finds in ,reid's ,active ,powers of the ,human ,mind the most adequate empirical defense of indeterminism4 ,b4 ,will and other faculties4--7a7 ,we accept the threefold division of human faculties into intellect1 sensibility1 and will4 7b7 ,intellect is the soul knowing2 sensibility is the soul feeling 7desires1 affections72 will is the soul choosing 7end or means74 7c7 ,in every act of the soul1 all the faculties act4 ,knowing involves feeling and willing2 feeling involves knowing and willing2 willing involves knowing and feeling4 7d7 ,logically1 each latter faculty involves the preceding action of the former2 the soul must know before feeling2 must know and feel before willing4 7e7 ,yet since knowing and feeling are activities1 neither of these is possible without willing4 ,socrates to ,thetetus3 8,it would be a singular thing1 my lad1 if each of us was1 as it were1 a wooden horse1 and within us were seated many separate senses4 ,for manifestly these senses unite into one nature1 call it the soul or what you will4 ,and it is with this central form1 through the organs of sense1 that we perceive sensible objects40 ,dewey1 ,psychology1 #ba--8,knowledge and feeling are partial aspects of the self1 and hence more or less abstract1 while will is complete1 comprehending both aspects4444 ,while the universal element is knowledge1 the individual element is feeling1 and the relation which connects them into one concrete content is will40 #cfd--8,there is conflict of desires or motives4 ,deliberation is the comparison of desires2 choice is the decision in favor of one4 ,this desire is then the strongest because the whole force of the self is thrown into it40 #daa--8,the man determines himself by setting up either good or evil as a motive to himself1 and he sets up either1 as he will have himself be4 ,there is no thought without will1 for thought implies inhibition40 ,ribot1 ,diseases of the ,will1 #gc1 cites the case of ,coleridge1 and his lack of power to inhibit scattering and useless ideas2 #aad--8,volition plunges its roots into the profoundest depths of the individual1 and beyond the individual1 into the species and into all species40 ,as ,god is not mere nature but originating force1 so man is chiefly will4 ,every other act of the soul has will as an element4 ,wundt3 8,jedes ,denken ist ein ,wollen40 ,there is no perception1 and there is no thought1 without attention1 and attention is an act of the will4 ,hegelians and absolute idealists like ,bradley1 7see ,mind1 ,july1 #ahhf71 deny that attention is an active function of the self4 ,they regard it as a necessary consequence of the more interesting character of preceding ideas4 ,thus all power to alter character is denied to the agent4 ,this is an exact reversal of the facts of consciousness1 and it would leave no will in ,god or man4 ,t4 ,h4 ,green says that the self makes the motives by identifying itself with one solicitation of desire rather than another1 but that the self has no power of alternative choice in thus identifying itself with one solicitation of desire rather than another2 see ,upton1 ,hibbert ,lectures1 #caj4 ,james ,seth1 ,freedom of ,ethical ,postulate3 8,the only hope of finding a place for real free will is in another than the ,humian1 empirical or psychological account of the moral person or self4 ,hegel and ,green bring will again under the law of necessity4 ,but personality is ultimate4 ,absolute uniformity is entirely unproved4 ,we contend for a power of free and incalculable initiation in the self1 and this it is necessary to maintain in the interests of morality40 ,without will to attend to pertinent material and to reject the impertinent1 we can have no science2 without will to select and combine the elements of imagination1 we can have no art2 without will to choose between evil and good1 we can have no morality4 lfric1 ,a4 ,d4 #ijj3 8,the verb #8to will' has no imperative1 for that the will must be always free40 ,c4 ,will and permanent states4--7a7 ,though every act of the soul involves the action of all the faculties1 yet in any particular action one faculty may be more prominent than the others4 ,so we speak of acts of intellect1 of affection1 of will4 7b7 ,this predominant action of any single faculty produces effects upon the other faculties associated with it4 ,the action of will gives a direction to the intellect and to the affections1 as well as a permanent bent to the will itself4 7c7 ,each faculty1 therefore1 has its permanent states as well as its transient acts1 and the will may originate these states4 ,hence we speak of voluntary affections1 and may with equal propriety speak of voluntary opinions4 ,these permanent voluntary states we denominate character4 ,i 8make up0 my mind4 ,ladd1 ,philosophy of ,conduct1 #aeb--8;,i will the influential ideas1 feelings and desires1 rather than allow these ideas1 feelings and desires to influence--not to say1 determine me40 ,all men can say with ,robert ,browning's ,paracelsus3 8,i have subdued my life to the one purpose ,whereto ,i ordained it40 8,sow an act1 and you reap a habit2 sow a habit1 and you reap a character2 sow a character1 and you reap a destiny40 ,tito1 in ,george ,eliot's ,romola1 and ,markheim in ,r4 ,l4 ,stevenson's story of that name1 are instances of the gradual and almost imperceptible fixation in evil ways which results from seemingly slight original decisions of the will2 see art4 on ,tito ,melema1 by ,julia ,h4 ,gulliver1 in ,new ,world1 ,dec4 #ahie3fhh--8,sin lies in the choice of the ideas that shall frequent the moral life1 rather than of the actions that shall form the outward life4444 ,the pivotal point of the moral life is the intent involved in attention4444 ,sin consists1 not only in the motive1 but in the making of the motive40 ,by every decision of the will in which we turn our thought either toward or away from an object of desire1 we set nerve-tracts in operation1 upon which thought may hereafter more or less easily travel4 8,nothing makes an inroad1 without making a road40 ,by slight efforts of attention to truth which we know ought to influence us1 we may 8make level in the desert a highway for our ,god0 7,is4 #dj3c71 or render the soul a hard trodden ground impervious to 8the word of the kingdom0 7,mat4 #ac3ai74 ,the word 8character0 meant originally the mark of the engraver's tool upon the metal or the stone4 ,it came then to signify the collective result of the engraver's work4 ,the use of the word in morals implies that every thought and act is chiseling itself into the imperishable substance of the soul4 ,j4 ,s4 ,mill3 8,a character is a completely fashioned will40 ,we may talk therefore of a 8generic volition0 7,dewey74 ,there is a permanent bent of the will toward good or toward evil4 ,reputation is man's shadow1 sometimes longer1 sometimes shorter1 than himself4 ,character1 on the other hand1 is the man's true self--8what a man is in the dark0 7,dwight ,l4 ,moody74 ,in this sense1 8purpose is the autograph of mind40 ,duke of ,wellington3 8,habit a second nature8 ,habit is ten times nature60 ,when ,macbeth says3 8,if 'twere done when 'tis done1 ,then 'twere well 'twere done quickly10 the trouble is that when 'tis done1 it is only begun4 ,robert ,dale ,owen gives us the fundamental principle of socialism in the maxim3 8,a man's character is made for him1 not by him40 ,hence he would change man's diet or his environment1 as a means of forming man's character4 ,but ,jesus teaches that what defiles comes not from without but from within 7,mat4 #ae3ah74 ,because character is the result of will1 the maxim of ,heraclitus is true3 --man's character is his destiny4 ,on habit1 see ,james1 ,psychology1 #a3abb-abg4 ,d4 ,will and motives4--7a7 ,the permanent states just mentioned1 when they have been once determined1 also influence the will4 ,internal views and dispositions1 and not simply external presentations1 constitute the strength of motives4 7b7 ,these motives often conflict1 and though the soul never acts without motive1 it does notwithstanding choose between motives1 and so determines the end toward which it will direct its activities4 7c7 ,motives are not causes1 which compel the will1 but influences1 which persuade it4 ,the power of these motives1 however1 is proportioned to the strength of will which has entered into them and has made them what they are4 8,incentives come from the soul's self3 the rest avail not40 ,the same wind may drive two ships in opposite directions1 according as they set their sails4 ,the same external presentation may result in ,george ,washington's refusing1 and ,benedict ,arnold's accepting1 the bribe to betray his country4 ,richard ,lovelace of ,canterbury3 8,stone walls do not a prison make1 ,nor iron bars a cage2 ,minds innocent and quiet take ,that for a hermitage40 ,jonathan ,edwards made motives to be efficient causes1 when they are only final causes4 ,we must not interpret motive as if it were locomotive4 ,it is always a man's fault when he becomes a drunkard3 drink never takes to a man2 the man takes to drink4 ,men who deny demerit are ready enough to claim merit4 ,they hold others responsible1 if not themselves4 ,bowne3 8,pure arbitrariness and pure necessity are alike incompatible with reason4 ,there must be a law of reason in the mind with which volition cannot tamper1 and there must also be the power to determine ourselves accordingly40 ,bowne1 ,principles of ,ethics1 #ace--8;,if necessity is a universal thing1 then the belief in freedom is also necessary4 ,all grant freedom of thought1 so that it is only executive freedom that is denied40 ,bowne1 ,theory of ,thought and ,knowledge1 #bci-bdd--8;,every system of philosophy must invoke freedom for the solution of the problem of error1 or make shipwreck of reason itself4444 ,our faculties are made for truth1 but they may be carelessly used1 or wilfully misused1 and thus error is born4444 ,we need not only laws of thought1 but self-control in accordance with them40 ,the will1 in choosing between motives1 chooses with a motive1 namely1 the motive chosen4 ,fairbairn1 ,philos4 ,christian ,religion1 #gf--8,while motives may be necessary1 they need not necessitate4 ,the will selects motives2 motives do not select the will4 ,heredity and environment do not cancel freedom1 they only condition it4 ,thought is transcendence as regards the phenomena of space2 will is transcendence as regards the phenomena of time2 this double transcendence involves the complete supernatural character of man40 ,new ,world1 #ahib3aeb--8;,it is not the character1 but the self that has the character1 to which the ultimate moral decision is due40 ,william ,ernest ,henly1 ,poems1 #aai--8;,it matters not how strait the gate1 ,how charged with punishments the scroll1 ,i am the master of my fate1 ,i am the captain of my soul40 ,julius ,mller1 ,doctrine of ,sin1 #b3ed--8;,a being is free1 in so far as the inner centre of its life1 from which it acts1 is conditioned by self-determination4 ,it is not enough that the deciding agent in an act be the man himself1 his own nature1 his distinctive character4 ,in order to have accountability1 we must have more than this2 we must prove that this1 his distinctive nature and character1 springs from his own volition1 and that it is itself the product of freedom in moral development4 ,matt4 #ab3cc--#8make the tree good1 and its fruit good'--combines both4 ,acts depend upon nature2 but nature again depends upon the primary decisions of the will 7#8make the tree good'74 ,some determinism is not denied2 but it is partly limited by the will's remaining power of choice and partly traced back to a former self-determining40 ,ibid41 #fg--8;,if freedom be the self-determining of the will from that which is undetermined1 ,determinism is found wanting1--because in its most spiritual form1 though it grants a self-determination of the will1 it is only such a one as springs from a determinateness already present2 and ,indifferentism is found wanting too1 because while it maintains indeterminateness as presupposed in every act of will1 it does not recognize an actual self-determining on the part of the will1 which1 though it be a self-determining1 yet begets determinateness of character4444 ,we must1 therefore1 hold the doctrine of a conditional and limited freedom40 ,e4 ,will and contrary choice4--7a7 ,though no act of pure will is possible1 the soul may put forth single volitions in a direction opposed to its previous ruling purpose1 and thus far man has the power of a contrary choice 7,rom4 #g3ah--8to will is present with me074 7b7 ,but in so far as will has entered into and revealed itself in permanent states of intellect and sensibility and in a settled bent of the will itself1 man cannot by a single act reverse his moral state1 and in this respect has not the power of a contrary choice4 7c7 ,in this latter case he can change his character only indirectly1 by turning his attention to considerations fitted to awaken opposite dispositions1 and by thus summoning up motives to an opposite course4 ,there is no such thing as an act of pure will4 ,peters1 ,willenswelt1 #abf--8;,jedes ,wollen ist ein ,etwas wollen0--8all willing is a willing of some thing02 it has an object which the mind conceives1 which awakens the sensibility1 and which the will strives to realize4 ,cause without alternative is not true cause4 ,j4 ,f4 ,watts3 8,we know causality only as we know will1 i4 e41 where of two possibles it makes one actual4 ,a cause may therefore have more than one certain effect4 ,in the external material world we cannot find cause1 but only antecedent4 ,to construct a theory of the will from a study of the material universe is to seek the living among the dead4 ,will is power to make a decision1 not to be made by decisions1 to decide between motives1 and not to be determined by motives4 ,who conducts the trial between motives8 ,only the self40 ,while we agree with the above in its assertion of the certainty of nature's sequences1 we object to its attribution even to nature of anything like necessity4 ,since nature's laws are merely the habits of ,god1 ,god's causality in nature is the regularity1 not of necessity1 but of freedom4 ,we too are free at the strategic points4 ,automatic as most of our action is1 there are times when we know ourselves to have power of initiative2 when we put under our feet the motives which have dominated us in the past2 when we mark out new courses of action4 ,in these critical times we assert our manhood2 but for them we would be no better than the beasts that perish4 8,unless above himself he can erect himself1 ,how mean a thing is man60 ,will1 with no remaining power of contrary choice1 may be brute will1 but it is not free will4 ,we therefore deny the relevancy of ,herbert ,spencer's argument1 in his ,data of ,ethics1 and in his ,psychology1 #b3ejc--8,psychical changes either conform to law1 or they do not4 ,if they do not conform to law1 no science of ,psychology is possible4 ,if they do conform to law1 there cannot be any such thing as free will40 ,spinoza also1 in his ,ethics1 holds that the stone1 as it falls1 would if it were conscious think itself free1 and with as much justice as man2 for it is doing that to which its constitution leads it2 but no more can be said for him4 ,fisher1 ,nature and ,method of ,revelation1 xiii--8,to try to collect the #8data of ethics' when there is no recognition of man as a personal agent1 capable of freely originating the conduct and the states of will for which he is morally responsible1 is labor lost40 ,fisher1 chapter on the ,personality of ,god1 in ,grounds of ,theistic and ,christian ,belief--8,self-determination1 as the very term signifies1 is attended with an irresistible conviction that the direction of the will is self-imparted4444 ,that the will is free1 that is1 not constrained by causes exterior1 which is fatalism--and not a mere spontaneity1 confined to one path by a force acting from within1 which is determinism--is immediately evident to every unsophisticated mind4 ,we can initiate action by an efficiency which is neither irresistibly controlled by motives1 nor determined1 without any capacity of alternative action1 by a proneness inherent in its nature4444 ,motives have an influence1 but influence is not to be confounded with causal efficiency40 ,talbot1 on ,will and ,free ,will1 ,bap4 ,rev41 ,july1 #ahhb--8,will is neither a power of unconditioned self-determination--which is not freedom1 but an aimless1 irrational1 fatalistic power2 nor pure spontaneity--which excludes from will all law but its own2 but it is rather a power of originating action--a power which is limited however by inborn dispositions1 by acquired habits and convictions1 by feelings and social relations40 ,ernest ,naville1 in ,rev4 ,chrtienne1 ,jan4 #ahgh3g--8,our liberty does not consist in producing an action of which it is the only source4 ,it consists in choosing between two prexistent impulses4 ,it is choice1 not creation1 that is our destiny--a drop of water that can choose whether it will go into the ,rhine or the ,rhone4 ,gravity carries it down1--it chooses only its direction4 ,impulses do not come from the will1 but from the sensibility2 but free will chooses between these impulses40 ,bowne1 ,metaphysics1 #afi--8;,freedom is not a power of acting without1 or apart from1 motives1 but simply a power of choosing an end or law1 and of governing one's self accordingly40 ,porter1 ,moral ,science1 #gg-aaa--,will is 8not a power to choose without motive40 ,it 8does not exclude motives to the contrary40 ,volition 8supposes two or more objects between which election is made4 ,it is an act of preference1 and to prefer implies that one motive is chosen to the exclusion of another4444 ,to the conception and the act two motives at least are required40 ,lyall1 ,intellect1 ,emotions1 and ,moral ,nature1 #eha1 #eib--8,the will follows reasons1 inducements--but it is not caused4 ,it obeys or acts under inducement1 but it does so sovereignly4 ,it exhibits the phenomena of activity1 in relation to the very motive it obeys4 ,it obeys it1 rather than another4 ,it determines1 in reference to it1 that this is the very motive it will obey4 ,there is undoubtedly this phenomenon exhibited3 the will obeying--but elective1 active1 in its obedience4 ,if it be asked how this is possible--how the will can be under the influence of motive1 and yet possess an intellectual activity--we reply that this is one of those ultimate phenomena which must be admitted1 while they cannot be explained40 ,f4 ,will and responsibility4--7a7 ,by repeated acts of will put forth in a given moral direction1 the affections may become so confirmed in evil or in good as to make previously certain1 though not necessary1 the future good or evil action of the man4 ,thus1 while the will is free1 the man may be the 8bondservant of sin0 7,john #h3ca-cf7 or the 8servant of righteousness0 7,rom4 #f3ae-bc2 cf4 ,heb4 #ab-bc--8spirits of just men made perfect074 7b7 ,man is responsible for all effects of will1 as well as for will itself2 for voluntary affections1 as well as for voluntary acts2 for the intellectual views into which will has entered1 as well as for the acts of will by which these views have been formed in the past or are maintained in the present 7#b ,pet4 #c3e--8wilfully forget074 ,ladd1 ,philosophy of ,knowledge1 #dae--8,the self stands between the two laws of ,nature and of ,conscience1 and1 under perpetual limitations from both1 exercises its choice4 ,thus it becomes more and more enslaved by the one1 or more and more free by habitually choosing to follow the other4 ,our conception of causality according to the laws of nature1 and our conception of the other causality of freedom1 are both derived from one and the same experience of the self4 ,there arises a seeming antinomy only when we hypostatize each severally and apart from the other40 ,r4 ,t4 ,smith1 ,man's ,knowledge of ,man and of ,god1 #fi--8,making a will is significant4 ,here the action of will is limited by conditions3 the amount of the testator's property1 the number of his relatives1 the nature of the objects of bounty within his knowledge40 ,harris1 ,philos4 ,basis of ,theism1 #cdi-djg--8;,action without motives1 or contrary to all motives1 would be irrational action4 ,instead of being free1 it would be like the convulsions of epilepsy4 ,motives sensibilities4 ,motive is not cause2 does not determine2 is only influence4 ,yet determination is always made under the influence of motives4 ,uniformity of action is not to be explained by any law of uniform influence of motives1 but by character in the will4 ,by its choice1 will forms in itself a character2 by action in accordance with this choice1 it confirms and develops the character4 ,choice modifies sensibilities1 and so modifies motives4 ,volitional action expresses character1 but also forms and modifies it4 ,man may change his choice2 yet intellect1 sensibility1 motive1 habit1 remain4 ,evil choice1 having formed intellect and sensibility into accord with itself1 must be a powerful hindrance to fundamental change by new and contrary choice2 and gives small ground to expect that man left to himself ever will make the change4 ,after will has acquired character by choices1 its determinations are not transitions from complete indeterminateness or indifference1 but are more or less expressions of character already formed4 ,the theory that indifference is essential to freedom implies that will never acquires character2 that voluntary action is atomistic2 that every act is disintegrated from every other2 that character1 if acquired1 would be incompatible with freedom4 ,character is a choice1 yet a choice which persists1 which modifies sensibility and intellect1 and which influences subsequent determinations40 ,my freedom then is freedom within limitations4 ,heredity and environment1 and above all the settled dispositions which are the product of past acts of will1 render a large part of human action practically automatic4 ,the deterministic theory is valid for perhaps nine-tenths of human activity4 ,mason1 ,faith of the ,gospel1 #aah1 #aai--8,we naturally will with a bias toward evil4 ,to act according to the perfection of nature would be true freedom4 ,and this man has lost4 ,he recognizes that he is not his true self4 ,it is only with difficulty that he works toward his true self again4 ,by the fall of ,adam1 the will1 which before was conditioned but free1 is now not only conditioned but enslaved4 ,nothing but the action of grace can free it40 ,tennyson1 ,in ,memoriam1 ,introduction3 8,our wills are ours1 we know not how2 ,our wills are ours1 to make them thine40 ,studying the action of the sinful will alone1 one might conclude that there is no such thing as freedom4 ,christian ethics1 in distinction from naturalistic ethics1 reveals most clearly the degradation of our nature1 at the same time that it discloses the remedy in ,christ3 8,if therefore the ,son shall make you free1 ye shall be free indeed0 7,john #h3cf74 ,mind1 ,oct4 #ahhb3efg--8,kant seems to be in quest of the phantasmal freedom which is supposed to consist in the absence of determination by motives4 ,the error of the determinists from which this idea is the recoil1 involves an equal abstraction of the man from his thoughts1 and interprets the relation between the two as an instance of the mechanical causality which exists between two things in nature4 ,the point to be grasped in the controversy is that a man and his motives are one1 and that consequently he is in every instance self-determined4444 ,indeterminism is tenable only if an ego can be found which is not an ego already determinate2 but such an ego1 though it may be logically distinguished and verbally expressed1 is not a factor in psychology40 ,morell1 ,mental ,philosophy1 #cij--8,motives determine the will1 and so far the will is not free2 but the man governs the motives1 allowing them a less or a greater power of influencing his life1 and so far the man is a free agent40 ,santayana3 8,a free man1 because he is free1 may make himself a slave2 but once a slave1 because he is a slave1 he cannot make himself free40 ,sidgwick1 ,method of ,ethics1 #ea1 #fe--8,this almost overwhelming cumulative proof of necessity seems1 however1 more than balanced by a single argument on the other side3 the immediate affirmation of consciousness in the moment of deliberate volition4 ,it is impossible for me to think1 at each moment1 that my volition is completely determined by my formed character and the motives acting upon it4 ,the opposite conviction is so strong as to be absolutely unshaken by the evidence brought against it4 ,i cannot believe it to be illusory40 ,g4 ,inferences from this view of the will4--7a7 ,we can be responsible for the voluntary evil affections with which we are born1 and for the will's inherited preference of selfishness1 only upon the hypothesis that we originated these states of the affections and will1 or had a part in originating them4 ,scripture furnishes this explanation1 in its doctrine of ,original ,sin1 or the doctrine of a common apostasy of the race in its first father1 and our derivation of a corrupted nature by natural generation from him4 7b7 ,while there remains to man1 even in his present condition1 a natural power of will by which he may put forth transient volitions externally conformed to the divine law and so may to a limited extent modify his character1 it still remains true that the sinful bent of his affections is not directly under his control2 and this bent constitutes a motive to evil so constant1 inveterate1 and powerful1 that it actually influences every member of the race to reffirm his evil choice1 and renders necessary a special working of ,god's ,spirit upon his heart to ensure his salvation4 ,hence the ,scripture doctrine of ,regeneration4 ,there is such a thing as 8psychical automatism0 7,ladd1 ,philos4 ,mind1 #afi74 ,mother3 8,oscar1 why can't you be good80 8,mamma1 it makes me so tired60 ,the wayward four-year-old is a type of universal humanity4 ,men are born morally tired1 though they have energy enough of other sorts4 ,the man who sins may lose all freedom1 so that his soul becomes a seething mass of eructant evil4 ,t4 ,c4 ,chamberlain3 8,conditions may make choices run rigidly in one direction and give as fixed uniformity as in physical phenomena4 ,put before a million typical ,americans the choice between a quarter and a dime1 and rigid uniformity of results can be safely predicted40 ,yet ,dr4 ,chamberlain not only grants but claims liberty of choice4 ,romanes1 ,mind and ,motion1 #aee-afj--8,though volitions are largely determined by other and external causes1 it does not follow that they are determined necessarily1 and this makes all the difference between the theories of will as bond or free4 ,their intrinsic character as first causes protects them from being coerced by these causes and therefore from becoming only the mere effects of them4 ,the condition to the effective operation of a motive--as distinguished from a motor--is the acquiescence of the first cause upon whom that motive is operating40 ,fichte3 8,if any one adopting the dogma of necessity should remain virtuous1 we must seek the cause of his goodness elsewhere than in the innocuousness of his doctrine4 ,upon the supposition of free will alone can duty1 virtue1 and morality have any existence40 ,lessing3 8,kein ,mensch muss mssen40 ,delitzsch3 8,der ,mensch1 wie er jetzt ist1 ist wahlfrei1 aber nicht machtfrei40 ,kant regarded freedom as an exception to the law of natural causality4 ,but this freedom is not phenomenal but noumenal1 for causality is not a category of noumena4 ,from this freedom we get our whole idea of personality1 for personality is freedom of the whole soul from the mechanism of nature4 ,kant treated scornfully the determinism of ,leibnitz4 ,he said it was the freedom of a turnspit1 which when once wound up directed its own movements1 i4 e41 was merely automatic4 ,compare with this the view of ,baldwin1 ,psychology1 ,feeling and ,will1 #cgc--8;,free choice is a synthesis1 the outcome of which is in every case conditioned upon its elements1 but in no case caused by them4 ,a logical inference is conditioned upon its premises1 but it is not caused by them4 ,both inference and choice express the nature of the conscious principle and the unique method of its life4444 ,the motives do not grow into volitions1 nor does the volition stand apart from the motives4 ,the motives are partial expressions1 the volition is a total expression1 of the same existence4444 ,freedom is the expression of one's self conditioned by past choices and present environment40 ,shakespeare1 ,hamlet1 #c3d--8,refrain to-night1 ,and that shall lend a kind of easiness ,to the next abstinence3 the next more easy3 ,for use can almost change the stamp of nature1 ,and either curb the devil or throw him out ,with wondrous potency40 #c3b--8,purpose is but the slave to memory2 ,of violent birth but poor validity40 #d3g--8,that we would do1 ,we should do when we would2 for this would changes ,and hath abatements and delays as many ,as there are tongues1 are hands1 are accidents40 ,goethe3 8,von der ,gewalt die alle ,wesen bindet1 ,befreit der ,mensch sich der sich berwindet40 ,scotus ,novanticus 7,prof4 ,laurie of ,edinburgh71 ,ethica1 #bhg--8,the chief good is fulness of life achieved through law by the action of will as reason on sensibility4444 ,immorality is the letting loose of feeling1 in opposition to the idea and the law in it2 it is individuality in opposition to personality4444 ,in immorality1 will is defeated1 the personality overcome1 and the subject volitionizes just as a dog volitionizes4 ,the subject takes possession of the personality and uses it for its natural desires40 ,maudsley1 ,physiology of ,mind1 #def1 quotes ,ribot1 ,diseases of the ,will1 #acc--8,will is not the cause of anything4 ,it is like the verdict of a jury1 which is an effect1 without being a cause4 ,it is the highest force which nature has yet developed--the last consummate blossom of all her marvellous works40 ,yet ,maudsley argues that the mind itself has power to prevent insanity4 ,this implies that there is an owner of the instrument endowed with power and responsibility to keep it in order4 ,man can do much1 but ,god can do more4 ,h4 ,special objections to the deterministic theory of the will4--,determinism holds that man's actions are uniformly determined by motives acting upon his character1 and that he has no power to change these motives or to act contrary to them4 ,this denial that the will is free has serious and pernicious consequences in theology4 ,on the one hand1 it weakens even if it does not destroy man's conviction with regard to responsibility1 sin1 guilt and retribution1 and so obscures the need of atonement2 on the other hand1 it weakens if it does not destroy man's faith in his own power as well as in ,god's power of initiating action1 and so obscures the possibility of atonement4 ,determinism is exemplified in ,omar ,khyym's ,rubiyt3 8,with earth's first clay they did the last man knead1 ,and there of the last harvest sowed the seed2 ,and the first morning of creation wrote ,what the last dawn of reckoning shall read40 ,william ,james1 ,will to ,believe1 #ade-ahc1 shows that determinism involves pessimism or subjectivism--good and evil are merely means of increasing knowledge4 ,the result of subjectivism is in theology antinomianism2 in literature romanticism2 in practical life sensuality or sensualism1 as in ,rousseau1 ,renan and ,zola4 ,hutton1 review of ,clifford in ,contemp4 ,thoughts and ,thinkers1 #a3bed--8,the determinist says there would be no moral quality in actions that did not express previous tendency1 i4 e41 a man is responsible only for what he cannot help doing4 ,no effort against the grain will be made by him who believes that his interior mechanism settles for him whether he shall make it or no40 ,royce1 ,world and ,individual1 #b3cdb--8,your unique voices in the divine symphony are no more the voices of moral agents than are the stones of a mosaic40 ,the ,french monarch announced that all his subjects should be free to choose their own religion1 but he added that nobody should choose a different religion from the king's4 8,johnny1 did you give your little sister the choice between those two apples80 8,yes1 ,mamma2 ,i told her she could have the little one or none1 and she chose the little one40 ,hobson's choice was always the choice of the last horse in the row4 ,the bartender with revolver in hand met all criticisms upon the quality of his liquor with the remark3 8,you'll drink that whisky1 and you'll like it too60 ,balfour1 ,foundations of ,belief1 #bb--8,there must be implicitly present to primitive man the sense of freedom1 since his fetichism largely consists in attributing to inanimate objects the spontaneity which he finds in himself40 ,freedom does not contradict conservation of energy4 ,professor ,lodge1 in ,nature1 ,march #bf1 #ahia--8;,although expenditure of energy is needed to increase the speed of matter1 none is needed to alter its direction4444 ,the rails that guide a train do not propel it1 nor do they retard it2 they have no essential effect upon its energy but a guiding effect40 ,j4 ,j4 ,murphy1 ,nat4 ,selection and ,spir4 ,freedom1 #agj-bjc--8,will does not create force but directs it4 ,a very small force is able to guide the action of a great one1 as in the steering of a modern steamship40 ,james ,seth1 in ,philos4 ,rev41 #c3bhe1 #bhf--8;,as life is not energy but a determiner of the paths of energy1 so the will is a cause1 in the sense that it controls and directs the channels which activity shall take40 ,see also ,james ,seth1 ,ethical ,principles1 #cde-chh1 and ,freedom as ,ethical ,postulate1 #i--8,the philosophical proof of freedom must be the demonstration of the inadequacy of the categories of science3 its philosophical disproof must be the demonstration of the adequacy of such scientific categories40 ,shadworth ,hodgson3 8,either liberty is true1 and then the categories are insufficient1 or the categories are sufficient1 and then liberty is a delusion40 ,wagner is the composer of determinism2 there is no freedom or guilt2 action is the result of influence and environment2 a mysterious fate rules all4 ,life3 8,the views upon heredity ,of scientists remind one ,that1 shape one's conduct as one may1 ,one's future is behind one40 ,we trace willing in ,god back1 not to motives and antecedents1 but to his infinite personality4 ,if man is made in ,god's image1 why we may not trace man's willing also back1 not to motives and antecedents1 but to his finite personality8 ,we speak of ,god's fiat1 but we may speak of man's fiat also4 ,napoleon3 8,there shall be no ,alps60 ,dutch ,william ,,iii3 8,i may fall1 but shall fight every ditch1 and die in the last one60 ,when ,god energizes the will1 it becomes indomitable4 ,phil4 #d3ac--8;,i can do all things in him that strengtheneth me40 ,dr4 ,e4 ,g4 ,robinson was theoretically a determinist1 and wrongly held that the highest conceivable freedom is to act out one's own nature4 ,he regarded the will as only the nature in movement4 ,will is self-determining1 not in the sense that will determines the self1 but in the sense that self determines the will4 ,the will cannot be compelled1 for unless self-determined it is no longer will4 ,observation1 history and logic1 he thought1 lead to necessitarianism4 ,but consciousness1 he conceded1 testifies to freedom4 ,consciousness must be trusted1 though we cannot reconcile the two4 ,the will is as great a mystery as is the doctrine of the ,trinity4 ,single volitions1 he says1 are often directly in the face of the current of a man's life4 ,yet he held that we have no consciousness of the power of a contrary choice4 ,consciousness can testify only to what springs out of the moral nature1 not to the moral nature itself4 ,lotze1 ,religionsphilosophie1 section #fa--8;,an indeterminate choice is of course incomprehensible and inexplicable1 for if it were comprehensible and explicable by the human intellect1 if1 that is1 it could be seen to follow necessarily from the prexisting conditions1 it from the nature of the case could not be a morally free choice at all4444 ,but we cannot comprehend any more how the mind can move the muscles1 nor how a moving stone can set another stone in motion1 nor how the ,absolute calls into existence our individual selves40 ,upton1 ,hibbert ,lectures1 #cjh-cbg1 gives an able expos of the deterministic fallacies4 ,he cites ,martineau and ,balfour in ,england1 ,renouvier and ,fonsegrive in ,france1 ,edward ,zeller1 ,kuno ,fischer and ,saarschmidt in ,germany1 and ,william ,james in ,america1 as recent advocates of free will4 ,martineau1 ,study1 #b3bbg--8;,is there not a ,causal ,self1 over and above the ,caused ,self1 or rather the ,caused ,state and contents of the self left as a deposit from previous behavior8 ,absolute idealism1 like ,green's1 will not recognize the existence of this ,causal ,self02 ,study of ,religion1 #b3aie-cbd1 and especially #bdj--8,where two or more rival preconceptions enter the field together1 they cannot compare themselves inter se3 they need and meet a superior3 it rests with the mind itself to decide4 ,the decision will not be unmotived1 for it will have its reasons4 ,it will not be unconformable to the characteristics of the mind1 for it will express its preferences4 ,but none the less is it issued by a free cause that elects among the conditions1 and is not elected by them40 #bda--8,so far from admitting that different effects cannot come from the same cause4 ,i even venture on the paradox that nothing is a proper cause which is limited to one effect40 #cji--8;,freedom1 in the sense of option1 and will1 as the power of deciding an alternative1 have no place in the doctrines of the ,german schools40 #caa--8,the whole illusion of ,necessity springs from the attempt to fling out1 for contemplation in the field of ,nature1 the creative new beginnings centered in personal subjects that transcend it40 ,see also ,h4 ,b4 ,smith1 ,system of ,christ4 ,theol41 #bcf-bea2 ,mansel1 ,proleg4 ,log41 #aac-aee1 #bgj-bgh1 and ,metaphysics1 #cff2 ,gregory1 ,christian ,ethics1 #fj2 ,abp4 ,manning1 in ,contem4 ,rev41 ,jan4 #ahga3dfh2 ,ward1 ,philos4 of ,theism1 #a3bhg-ceb2 #b3a-gi1 #bgd-cdi2 ,bp4 ,temple1 ,bampton ,lect41 #ahhd3fi-if2 ,row1 ,man not a ,machine1 in ,present ,day ,tracts1 #e3 no4 #cj2 ,richards1 ,lectures on ,theology1 #ig-aec2 ,solly1 ,the ,will1 #afg-bjc2 ,william ,james1 ,the ,dilemma of ,determinism1 in ,unitarian ,review1 ,sept4 #ahhd1 and in ,the ,will to ,believe1 #ade-ahc2 ,t4 ,h4 ,green1 ,prolegomena to ,ethics1 #ij-aei2 ,upton1 ,hibbert ,lectures1 #caj2 ,bradley1 in ,mind1 ,july1 #ahhf2 ,bradford1 ,heredity and ,christian ,problems1 #gj-aja2 ,illingworth1 ,divine ,immanence1 #bbi-bed2 ,ladd1 ,philos4 of ,conduct1 #acc-ahh4 ,for ,lotze's view of the ,will1 see his ,philos4 of ,religion1 #ie-ajf1 and his ,practical ,philosophy1 #ce-ej4 ,chapter ,,ii4 ,the ,original ,state ,of ,man4 ,in determining man's original state1 we are wholly dependent upon ,scripture4 ,this represents human nature as coming from ,god's hand1 and therefore 8very good0 7,gen4 #a3ca74 ,it moreover draws a parallel between man's first state and that of his restoration 7,col4 #c3aj2 ,eph4 #d3bd74 ,in interpreting these passages1 however1 we are to remember the twofold danger1 on the one hand of putting man so high that no progress is conceivable1 on the other hand of putting him so low that he could not fall4 ,we shall the more easily avoid these dangers by distinguishing between the essentials and the incidents of man's original state4 ,gen4 #a3ca--8;,and ,god saw everything that he had made1 and1 behold1 it was very good02 ,col4 #c3aj--8the new man1 that is being renewed unto knowledge after the image of him that created him02 ,eph4 #d3bd--8the new man that after ,god hath been created in righteousness and holiness of truth40 ,philippi1 ,glaubenslehre1 #b3ccg-cii--8,the original state must be 7#a7 a contrast to sin2 7#b7 a parallel to the state of restoration4 ,difficulties in the way of understanding it3 7#a7 ,what lives in regeneration is something foreign to our present nature 7#8it is no longer ,i that live1 but ,christ liveth in me'--,gal4 #b3bj72 but the original state was something native4 7#b7 ,it was a state of childhood4 ,we cannot fully enter into childhood1 though we see it about us1 and have ourselves been through it4 ,the original state is yet more difficult to reproduce to reason4 7#c7 ,man's external circumstances and his organization have suffered great changes1 so that the present is no sign of the past4 ,we must recur to the ,scriptures1 therefore1 as well-nigh our only guide40 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #a3afd-aie1 points out that ideal perfection is to be looked for1 not at the outset1 but at the final stage of the spiritual life4 ,if man were wholly finite1 he would not know his finitude4 ,lord ,bacon3 8,the sparkle of the purity of man's first estate40 ,calvin3 8,it was monstrous impiety that a son of the earth should not be satisfied with being made after the similitude of ,god1 unless he could also be equal with him40 ,prof4 ,hastings3 8,the truly natural is not the real1 but the ideal4 ,made in the image of ,god--between that beginning and the end stands ,god made in the image of man40 ,on the general subject of man's original state1 see ,zckler1 #c3bhc-bij2 ,thomasius1 ,christi ,person und ,werk1 #a3bae-bdc2 ,ebrard1 ,dogmatik1 #a3bfg-bgf2 ,van ,oosterzee1 ,dogmatics1 #cgd-cge2 ,hodge1 ,syst4 ,theol41 #b3ib-aaf4 ,i4 ,essentials of ,man's ,original ,state4 ,these are summed up in the phrase 8the image of ,god40 ,in ,god's image man is said to have been created 7,gen4 #a3bf1 #bg74 ,in what did this image of ,god consist8 ,we reply that it consisted in #a4 ,natural likeness to ,god1 or personality2 #b4 ,moral likeness to ,god1 or holiness4 ,gen4 #a3bf1 #bg--8;,and ,god said1 ,let us make man in our image1 after our likeness4444 ,and ,god created man in his own image1 in the image of ,god created he him40 ,it is of great importance to distinguish clearly between the two elements embraced in this image of ,god1 the natural and the moral4 ,by virtue of the first1 man possessed certain faculties 7intellect1 affection1 will72 by virtue of the second1 he had right tendencies 7bent1 proclivity1 disposition74 ,by virtue of the first1 he was invested with certain powers2 by virtue of the second1 a certain direction was imparted to these powers4 ,as created in the natural image of ,god1 man had a moral nature2 as created in the moral image of ,god1 man had a holy character4 ,the first gave him natural ability2 the second gave him moral ability4 ,the ,greek ,fathers emphasized the first element1 or personality2 the ,latin ,fathers emphasized the second element1 or holiness4 ,see ,orr1 ,god's ,image in ,man4 ,as the ,logos1 or divine ,reason1 ,christ ,jesus1 dwells in humanity and constitutes the principle of its being1 humanity shares with ,christ in the image of ,god4 ,that image is never wholly lost4 ,it is completely restored in sinners when the ,spirit of ,christ gains control of their wills and they merge their life in his4 ,to those who accused ,jesus of blasphemy1 he replied by quoting the words of ,psalm #hb3f--8;,i said1 ,ye are gods0--words spoken of imperfect earthly rulers4 ,thus1 in ,john #aj3cd-cf1 ,jesus1 who constitutes the very essence of humanity1 justifies his own claim to divinity by showing that even men who represent ,god are also in a minor sense 8partakers of the divine nature0 7#b ,pet4 #a3d74 ,hence the many legends1 in heathen religions1 of the divine descent of man4 #a ,cor4 #aa3c--8the head of every man is ,christ40 ,in every man1 even the most degraded1 there is an image of ,god to be brought out1 as ,michael ,angelo saw the angel in the rough block of marble4 ,this natural worth does not imply worthiness2 it implies only capacity for redemption4 8,the abysmal depths of personality10 which ,tennyson speaks of1 are sounded1 as man goes down in thought successively from individual sins to sin of the heart and to race-sin4 ,but 8the deeper depth is out of reach ,to all1 ,o ,god1 but thee40 ,from this deeper depth1 where man is rooted and grounded in ,god1 rise aspirations for a better life4 ,these are not due to the man himself1 but to ,christ1 the immanent ,god1 who ever works within him4 ,fanny ,j4 ,crosby3 8,rescue the perishing1 ,care for the dying4444 ,down in the human heart1 crushed by the tempter1 ,feelings lie buried that grace can restore2 ,touched by a loving heart1 wakened by kindness1 ,chords that were broken will vibrate once more40 #a4 ,natural likeness to ,god1 or personality4 ,man was created a personal being1 and was by this personality distinguished from the brute4 ,by personality we mean the twofold power to know self as related to the world and to ,god1 and to determine self in view of moral ends4 ,by virtue of this personality1 man could at his creation choose which of the objects of his knowledge--self1 the world1 or ,god--should be the norm and centre of his development4 ,this natural likeness to ,god is inalienable1 and as constituting a capacity for redemption gives value to the life even of the unregenerate 7,gen4 #i3f2 #a ,cor4 #aa3g2 ,james #c3i74 ,for definitions of personality1 see notes on the ,anthropological ,argument1 page #hb2 on ,pantheism1 pages #ajd1 #aje2 on the ,attributes1 pages #beb-bed2 and on the ,person of ,christ1 in ,part ,,vi4 ,here we may content ourselves with the formula3 ,personality self-consciousness self-determination4 ,self-consciousness and self-determination1 as distinguished from the consciousness and determination of the brute1 involve all the higher mental and moral powers which constitute us men4 ,conscience is but a mode of their activity4 ,notice that the term 8image0 does not1 in man1 imply perfect representation4 ,only ,christ is the 8very image0 of ,god 7,heb4 #a3c71 the 8image of the invisible ,god0 7,col4 #a3ae--on which see ,lightfoot74 ,christ is the image of ,god absolutely and archetypally2 man1 only relatively and derivatively4 ,but notice also that1 since ,god is ,spirit1 man made in ,god's image cannot be a material thing4 ,by virtue of his possession of this first element of the image of ,god1 namely1 personality1 materialism is excluded4 ,this first element of the divine image man can never lose until he ceases to be man4 ,even insanity can only obscure this natural image1--it cannot destroy it4 ,st4 ,bernard well said that it could not be burned out1 even in hell4 ,the lost piece of money 7,luke #ae3h7 still bore the image and superscription of the king1 even though it did not know it1 and did not even know that it was lost4 ,human nature is therefore to be reverenced1 and he who destroys human life is to be put to death3 ,gen4 #i3f--8;for in the image of ,god made he man02 #a ,cor4 #aa3g--8;a man indeed ought not to have his head veiled1 forasmuch as he is the image and glory of ,god02 ,james #c3i--;even men whom we curse 8are made after the likeness of ,god02 cf4 ,ps4 #h3e--8thou hast made him but little lower than ,god02 #a ,pet4 #b3ag--8;,honor all men40 ,in the being of every man are continents which no ,columbus has ever yet discovered1 depths of possible joy or sorrow which no plummet has ever yet sounded4 ,a whole heaven1 a whole hell1 may lie within the compass of his single soul4 ,if we could see the meanest real ,christian as he will be in the great hereafter1 we should bow before him as ,john bowed before the angel in the ,apocalypse1 for we should not be able to distinguish him from ,god 7,rev4 #bb3h1 #i74 ,sir ,william ,hamilton3 8,on earth there is nothing great but man2 ,in man there is nothing great but mind40 ,we accept this dictum only if 8mind0 can be understood to include man's moral powers together with the right direction of those powers4 ,shakespeare1 ,hamlet1 #b3b--8,what a piece of work is man6 how noble in reason6 how infinite in faculty6 in form and moving how express and admirable6 in action how like an angel6 in apprehension how like a god60 ,pascal3 8,man is greater than the universe2 the universe may crush him1 but it does not know that it crushes him40 ,whiton1 ,gloria ,patri1 #id--8;,god is not only the ,giver but the ,sharer of my life4 ,my natural powers are that part of ,god's power which is lodged with me in trust to keep and use40 ,man can be an instrument of ,god1 without being an agent of ,god4 8,each man has his place and value as a reflection of ,god and of ,christ4 ,like a letter in a word1 or a word in a sentence1 he gets his meaning from his context2 but the sentence is meaningless without him2 rays from the whole universe converge in him40 ,john ,howe's ,living ,temple shows the greatness of human nature in its first construction and even in its ruin4 ,only a noble ship could make so great a wreck4 ,aristotle1 ,problem1 sec4 #cj--8,no excellent soul is exempt from a mixture of madness40 ,seneca1 ,de ,tranquillitate ,animi1 #ae--8,there is no great genius without a tincture of madness40 ,kant3 8,so act as to treat humanity1 whether in thine own person or in that of any other1 in every case as an end1 and never as a means only40 ,if there is a divine element in every man1 then we have no right to use a human being merely for our own pleasure or profit4 ,in receiving him we receive ,christ1 and in receiving ,christ we receive him who sent ,christ 7,mat4 #aj3dj74 ,christ is the vine and all men are his natural branches1 cutting themselves off only when they refuse to bear fruit1 and condemning themselves to the burning only because they destroy1 so far as they can destroy1 ,god's image in them1 all that makes them worth preserving 7,john #ae3a-f74 ,cicero3 8,homo mortalis deus40 ,this possession of natural likeness to ,god1 or personality1 involves boundless possibilities of good or ill1 and it constitutes the natural foundation of the love for man which is required of us by the law4 ,indeed it constitutes the reason why ,christ should die4 ,man was worth redeeming4 ,the woman whose ring slipped from her finger and fell into the heap of mud in the gutter1 bared her white arm and thrust her hand into the slimy mass until she found her ring2 but she would not have done this if the ring had not contained a costly diamond4 ,the lost piece of money1 the lost sheep1 the lost son1 were worth effort to seek and to save 7,luke #ae74 ,but1 on the other hand1 it is folly when man1 made in the image of ,god1 8blinds himself with clay40 ,the man on shipboard1 who playfully tossed up the diamond ring which contained his whole fortune1 at last to his distress tossed it overboard4 ,there is a 8merchandise of souls0 7,rev4 #ah3ac7 and we must not juggle with them4 ,christ's death for man1 by showing the worth of humanity1 has recreated ethics4 8,plato defended infanticide as under certain circumstances permissible4 ,aristotle viewed slavery as founded in the nature of things4 ,the reason assigned was the essential inferiority of nature on the part of the enslaved40 ,but the divine image in man makes these barbarities no longer possible to us4 ,christ sometimes looked upon men with anger1 but he never looked upon them with contempt4 ,he taught the woman1 he blessed the child1 he cleansed the leper1 he raised the dead4 ,his own death revealed the infinite worth of the meanest human soul1 and taught us to count all men as brethren for whose salvation we may well lay down our lives4 ,george ,washington answered the salute of his slave4 ,abraham ,lincoln took off his hat to a negro who gave him his blessing as he entered ,richmond2 but a lady who had been brought up under the old regime looked from a window upon the scene with unspeakable horror4 ,robert ,burns1 walking with a nobleman in ,edinburgh1 met an old townsfellow from ,ayr and stopped to talk with him4 ,the nobleman1 kept waiting1 grew restive1 and afterward reproved ,burns for talking to a man with so bad a coat4 ,burns replied3 8,i was not talking to the coat1--,i was talking to the man40 ,jean ,ingelow3 8,the street and market place ,grow holy ground3 each face--,pale faces marked with care1 ,dark1 toilworn brows--grows fair4 ,king's children are all these1 though want and sin ,have marred their beauty1 glorious within4 ,we may not pass them but with reverent eye40 ,see ,porter1 ,human ,intellect1 #cic1 #cid1 #dja2 ,wuttke1 ,christian ,ethics1 #b3db2 ,philippi1 ,glaubenslehre1 #b3cdc4 #b4 ,moral likeness to ,god1 or holiness4 ,in addition to the powers of self-consciousness and self-determination just mentioned1 man was created with such a direction of the affections and the will1 as constituted ,god the supreme end of man's being1 and constituted man a finite reflection of ,god's moral attributes4 ,since holiness is the fundamental attribute of ,god1 this must of necessity be the chief attribute of his image in the moral beings whom he creates4 ,that original righteousness was essential to this image1 is also distinctly taught in ,scripture 7,eccl4 #g3bi2 ,eph4 #d3bd2 ,col4 #c3aj74 ,besides the possession of natural powers1 the image of ,god involves the possession of right moral tendencies4 ,it is not enough to say that man was created in a state of innocence4 ,the ,scripture asserts that man had a righteousness like ,god's3 ,eccl4 #g3bi--8;,god made man upright02 ,eph4 #d3bd--8the new man1 that after ,god hath been created in righteousness and holiness of truth0--here ,meyer says3 8 1 #8after ,god1' i4 e41 ad exemplum ,dei1 after the pattern of ,god 7,gal4 #d3bh-- 1 #8after ,isaac' as ,isaac was74 ,this phrase makes the creation of the new man a parallel to that of our first parents1 who were created after ,god's image2 they too1 before sin came into existence through ,adam1 were sinless--#8in righteousness and holiness of truth4' 0 ,on ,n4 ,t4 8truth0 rectitude1 see ,wendt1 ,teaching of ,jesus1 #a3beg-bfj4 ,meyer refers also1 as a parallel passage1 to ,col4 #c3aj--8the new man1 that is being renewed unto knowledge after the image of him that created him40 ,here the 8knowledge0 referred to is that knowledge of ,god which is the source of all virtue1 and which is inseparable from holiness of heart4 8,holiness has two sides or phases3 7#a7 it is perception and knowledge2 7#b7 it is inclination and feeling0 7,shedd1 ,dogm4 ,theol41 #b3ig74 ,on ,eph4 #d3bd and ,col4 #c3aj1 the classical passages with regard to man's original state1 see also the ,commentaries of ,de,wette1 ,rckert1 ,ellicott1 and compare ,gen4 #e3c--8;,and ,adam lived an hundred and thirty years1 and begat a son in his own likeness1 after his image10 i4 e41 in his own sinful likeness1 which is evidently contrasted with the 8likeness of ,god0 7verse #a7 in which he himself had been created 7,an4 ,par4 ,bible74 #b ,cor4 #d3d--8;,christ1 who is the image of ,god0--where the phrase 8image of ,god0 is not simply the natural1 but also the moral1 image4 ,since ,christ is the image of ,god primarily in his holiness1 man's creation in the image of ,god must have involved a holiness like ,christ's1 so far as such holiness could belong to a being yet untried1 that is1 so far as respects man's tastes and dispositions prior to moral action4 8,couldst thou in vision see ,thyself the man ,god meant1 ,thou nevermore couldst be ,the man thou art--content40 ,newly created man had right moral tendencies1 as well as freedom from actual fault4 ,otherwise the communion with ,god described in ,genesis would not have been possible4 ,goethe3 8,unless the eye were sunlike1 how could it see the sun80 ,because a holy disposition accompanied man's innocence1 he was capable of obedience1 and was guilty when he sinned4 ,the loss of this moral likeness to ,god was the chief calamity of the ,fall4 ,man is now 8the glory and the scandal of the universe40 ,he has defaced the image of ,god in his nature1 even though that image1 in its natural aspect1 is ineffaceable 7,e4 ,h4 ,johnson74 ,the dignity of human nature consists1 not so much in what man is1 as in what ,god meant him to be1 and in what ,god means him yet to become1 when the lost image of ,god is restored by the union of man's soul with ,christ4 ,because of his future possibilities1 the meanest of mankind is sacred4 ,the great sin of the second table of the decalogue is the sin of despising our fellow man4 ,to cherish contempt for others can have its root only in idolatry of self and rebellion against ,god4 ,abraham ,lincoln said well that 8,god must have liked common people1--else he would not have made so many of them40 ,regard for the image of ,god in man leads also to kind and reverent treatment even of those lower animals in which so many human characteristics are foreshadowed4 ,bradford1 ,heredity and ,christian ,problems1 #aff--8,the current philosophy says3 ,the fittest will survive2 let the rest die4 ,the religion of ,christ says3 ,that maxim as applied to men is just1 only as regards their characteristics1 of which indeed only the fittest should survive4 ,it does not and cannot apply to the men themselves1 since all men1 being children of ,god1 are supremely fit4 ,the very fact that a human being is sick1 weak1 poor1 an outcast1 and a vagabond1 is the strongest possible appeal for effort toward his salvation4 ,let individuals look upon humanity from the point of view of ,christ1 and they will not be long in finding ways in which environment can be caused to work for righteousness40 ,this original righteousness1 in which the image of ,god chiefly consisted1 is to be viewed3 7a7 ,not as constituting the substance or essence of human nature1--for in this case human nature would have ceased to exist as soon as man sinned4 ,men every day change their tastes and loves1 without changing the essence or substance of their being4 ,when sin is called a 8nature10 therefore 7as by ,shedd1 in his ,essay on 8,sin a ,nature1 and that ,nature ,guilt071 it is only in the sense of being something inborn 7natura1 from nascor74 ,hereditary tastes may just as properly be denominated a 8nature0 as may the substance of one's being4 ,moehler1 the greatest modern ,roman ,catholic critic of ,protestant doctrine1 in his ,symbolism1 #eh1 #ei1 absurdly holds ,luther to have taught that by the ,fall man lost his essential nature1 and that another essence was substituted in its room4 ,luther1 however1 is only rhetorical when he says3 8,it is the nature of man to sin2 sin constitutes the essence of man2 the nature of man since the ,fall has become quite changed2 original sin is that very thing which is born of father and mother2 the clay out of which we are formed is damnable2 the ftus in the maternal womb is sin2 man as born of his father and mother1 together with his whole essence and nature1 is not only a sinner but sin itself40 7b7 ,nor as a gift from without1 foreign to human nature1 and added to it after man's creation1--for man is said to have possessed the divine image by the fact of creation1 and not by subsequent bestowal4 ,as men1 since ,adam1 are born with a sinful nature1 that is1 with tendencies away from ,god1 so ,adam was created with a holy nature1 that is1 with tendencies toward ,god4 ,moehler says3 8,god cannot give a man actions40 ,we reply3 8,no1 but ,god can give man dispositions2 and he does this at the first creation1 as well as at the new creation 7regeneration740 7c7 ,but rather1 as an original direction or tendency of man's affections and will1 still accompanied by the power of evil choice1 and so1 differing from the perfected holiness of the saints1 as instinctive affection and child-like innocence differ from the holiness that has been developed and confirmed by experience of temptation4 ,man's original righteousness was not immutable or indefectible2 there was still the possibility of sinning4 ,though the first man was fundamentally good1 he still had the power of choosing evil4 ,there was a bent of the affections and will toward ,god1 but man was not yet confirmed in holiness4 ,man's love for ,god was like the germinal filial affection in the child1 not developed1 yet sincere--8caritas puerilis1 non virilis40 7d7 ,as a moral disposition1 moreover1 which was propagable to ,adam's descendants1 if it continued1 and which1 though lost to him and to them1 if ,adam sinned1 would still leave man possessed of a natural likeness to ,god which made him susceptible of ,god's redeeming grace4 ,hooker 7,works1 ed4 ,keble1 #b3fhc7 distinguishes between aptness and ableness4 ,the latter1 men have lost2 the former1 they retain1--else grace could not work in us1 more than in the brutes4 ,hase3 8,only enough likeness to ,god remained to remind man of what he had lost1 and enable him to feel the hell of ,god's forsaking40 ,the moral likeness to ,god can be restored1 but only by ,god himself4 ,god secures this to men by making 8the light of the gospel of the glory of ,christ1 who is the image of ,god1 444 dawn upon them0 7#b ,cor4 #d3d74 ,pusey made ,ps4 #gb3f--8;,he will come down like rain upon the mown grass0--the image of a world hopelessly dead1 but with a hidden capacity for receiving life4 ,dr4 ,daggett3 8,man is a #8son of the morning' 7,is4 #ad3ab71 fallen1 yet arrested midway between heaven and hell1 a prize between the powers of light and darkness40 ,see ,edwards1 ,works1 #b3ai1 #bj1 #cha-cij2 ,hopkins1 ,works1 #a3afb2 ,shedd1 ,hist4 ,doctrine1 #b3ej-ff2 ,augustine1 ,de ,civitate ,dei1 #ad3aa4 ,in the light of the preceding investigation1 we may properly estimate two theories of man's original state which claim to be more ,scriptural and reasonable3 ,a4 ,the image of ,god as including only personality4 ,this theory denies that any positive determination to virtue inhered originally in man's nature1 and regards man at the beginning as simply possessed of spiritual powers1 perfectly adjusted to each other4 ,this is the view of ,schleiermacher1 who is followed by ,nitzsch1 ,julius ,mller1 and ,hofmann4 ,for the view here combated1 see ,schleiermacher1 ,christl4 ,glaube1 sec4 #fj2 ,nitzsch1 ,system of ,christian ,doctrine1 #bja2 ,julius ,mller1 ,doct4 of ,sin1 #b3aac-acc1 #cej-ceg2 ,hofmann1 ,schriftbeweis1 #a3bhg-bia2 ,bib4 ,sac41 #g3dji-dbe4 ,julius ,mller's theory of the ,fall in a prexistent state makes it impossible for him to hold here that ,adam was possessed of moral likeness to ,god4 ,the origin of his view of the image of ,god renders it liable to suspicion4 ,pfleiderer1 ,grundriss1 #aac--8,the original state of man was that of child-like innocence or morally indifferent naturalness1 which had in itself indeed the possibility 7,anlage7 of ideal development1 but in such a way that its realization could be reached only by struggle with its natural opposite4 ,the image of ,god was already present in the original state1 but only as the possibility 7,anlage7 of real likeness to ,god--the endowment of reason which belonged to human personality4 ,the reality of a spirit like that of ,god has appeared first in the second ,adam1 and has become the principle of the kingdom of ,god40 ,raymond 7,theology1 #b3dc1 #acb7 is an ,american representative of the view that the image of ,god consists in mere personality3 8,the image of ,god in which man was created did not consist in an inclination and determination of the will to holiness40 ,this is maintained upon the ground that such a moral likeness to ,god would have rendered it impossible for man to fall1--to which we reply that ,adam's righteousness was not immutable1 and the bias of his will toward ,god did not render it impossible for him to sin4 ,motives do not compel the will1 and ,adam at least had a certain power of contrary choice4 ,e4 ,g4 ,robinson1 ,christ4 ,theology1 #aai-abb1 also maintains that the image of ,god signified only that personality which distinguished man from the brute4 ,christ1 he says1 carries forward human nature to a higher point1 instead of merely restoring what is lost4 8,very good0 7,gen4 #a3ca7 does not imply moral perfection1--this cannot be the result of creation1 but only of discipline and will4 ,man's original state was only one of untried innocence4 ,dr4 ,robinson is combating the view that the first man was at his creation possessed of a developed character4 ,he distinguishes between character and the germs of character4 ,these germs he grants that man possessed4 ,and so he defines the image of ,god as a constitutional predisposition toward a course of right conduct4 ,this is all the perfection which we claim for the first man4 ,we hold that this predisposition toward the good can properly be called character1 since it is the germ from which all holy action springs4 ,in addition to what has already been said in support of the opposite view1 we may urge against this theory the following objections3 7a7 ,it is contrary to analogy1 in making man the author of his own holiness2 our sinful condition is not the product of our individual wills1 nor is our subsequent condition of holiness the product of anything but ,god's regenerating power4 ,to hold that ,adam was created undecided1 would make man1 as ,philippi says1 in the highest sense his own creator4 ,but morally1 as well as physically1 man is ,god's creature4 ,in regeneration it is not sufficient for ,god to give power to decide for good2 ,god must give new love also4 ,if this be so in the new creation1 ,god could give love in the first creation also4 ,holiness therefore is creatable4 8,underived holiness is possible only in ,god2 in its origin1 it is given both to angels and men40 ,therefore we pray3 8,create in me a clean heart0 7,ps4 #ea3aj72 8,incline my heart unto thy testimonies0 7,ps4 #aai3cf74 ,see ,edwards1 ,eff4 ,grace1 sec4 #dc-ea2 ,kaftan1 ,dogmatik1 #bij--8;,if ,adam's perfection was not a moral perfection1 then his sin was no real moral corruption40 ,the animus of the theory we are combating seems to be an unwillingness to grant that man1 either in his first creation or in his new creation1 owes his holiness to ,god4 7b7 ,the knowledge of ,god in which man was originally created logically presupposes a direction toward ,god of man's affections and will1 since only the holy heart can have any proper understanding of the ,god of holiness4 8,ubi caritas1 ibi claritas40 ,man's heart was originally filled with divine love1 and out of this came the knowledge of ,god4 ,we know ,god only as we love him1 and this love comes not from our own single volition4 ,no one loves by command1 because no one can give himself love4 ,in ,adam love was an inborn impulse1 which he could affirm or deny4 ,compare #a ,cor4 #h3c--8;if any man loveth ,god1 the same ,god is known by him02 #a ,john #d3h--8;,he that loveth not knoweth not ,god40 ,see other ,scripture references on pages #c1 #d4 7c7 ,a likeness to ,god in mere personality1 such as ,satan also possesses1 comes far short of answering the demands of the ,scripture1 in which the ethical conception of the divine nature so overshadows the merely natural4 ,the image of ,god must be1 not simply ability to be like ,god1 but actual likeness4 ,god could never create an intelligent being evenly balanced between good and evil--8on the razor's edge0--8on the fence40 ,the preacher who took for his text 8,adam1 where art thou80 had for his first head3 8,it is every man's business to be somewhere20 for his second3 8,some of you are where you ought not to be20 and for his third3 8,get where you ought to be1 as soon as possible40 ,a simple capacity for good or evil is1 as ,augustine says1 already sinful4 ,a man who is neutral between good and evil is already a violator of that law1 which requires likeness to ,god in the bent of his nature4 ,delitzsch1 ,bib4 ,psychol41 #de-hd--8,personality is only the basis of the divine image1--it is not the image itself40 ,bledsoe says there can be no created virtue or viciousness4 ,whedon 7,on the ,will1 #chh7 objects to this1 and says rather3 8,there can be no created moral desert1 good or evil4 ,adam's nature as created was pure and excellent1 but there was nothing meritorious until he had freely and rightly exercised his will with full power to the contrary40 ,we add3 ,there was nothing meritorious even then4 ,for substance of these objections1 see ,philippi1 ,glaubenslehre1 #b3cdf4 ,lessing said that the character of the ,germans was to have no character4 ,goethe partook of this cosmopolitan characterlessness 7,prof4 ,seely74 ,tennyson had ,goethe in view when he wrote in ,the ,palace of ,art3 8,i sit apart1 holding no form of creed1 but contemplating all40 ,and ,goethe is probably still alluded to in the words3 8,a glorious devil1 large in heart and brain1 ,that did love beauty only1 ,or if good1 good only for its beauty02 see ,a4 ,h4 ,strong1 ,the ,great ,poets and their ,theology1 #cca2 ,robert ,browning1 ,christmas ,eve3 8,the truth in ,god's breast ,lies trace for trace upon ours impressed3 ,though he is so bright1 and we so dim1 ,we are made in his image to witness him40 ,b4 ,the image of ,god as consisting simply in man's natural capacity for religion4 ,this view1 first elaborated by the scholastics1 is the doctrine of the ,roman ,catholic ,church4 ,it distinguishes between the image and the likeness of ,god4 ,the former 7--,gen4 #a3bf7 alone belonged to man's nature at its creation4 ,the latter 77 was the product of his own acts of obedience4 ,in order that this obedience might be made easier and the consequent likeness to ,god more sure1 a third element was added--an element not belonging to man's nature--namely1 a supernatural gift of special grace1 which acted as a curb upon the sensuous impulses1 and brought them under the control of reason4 ,original righteousness was therefore not a natural endowment1 but a joint product of man's obedience and of ,god's supernatural grace4 ,roman ,catholicism holds that the white paper of man's soul received two impressions instead of one4 ,protestantism sees no reason why both impressions should not have been given at the beginning4 ,kaftan1 in ,am4 ,jour4 ,theology1 #d3gjh1 gives a good statement of the ,roman ,catholic view4 ,it holds that the supreme good transcends the finite mind and its powers of comprehension4 ,even at the first it was beyond man's created nature4 ,the donum superadditum did not inwardly and personally belong to him4 ,now that he has lost it1 he is entirely dependent on the church for truth and grace4 ,he does not receive the truth because it is this and no other1 but because the church tells him that it is the truth4 ,the ,roman ,catholic doctrine may be roughly and pictorially stated as follows3 ,as created1 man was morally naked1 or devoid of positive righteousness 7pura naturalia1 or in puris naturalibus74 ,by obedience he obtained as a reward from ,god 7donum supernaturale1 or superadditum7 a suit of clothes or robe of righteousness to protect him1 so that he became clothed 7vestitus74 ,this suit of clothes1 however1 was a sort of magic spell of which he could be divested4 ,the adversary attacked him and stripped him of his suit4 ,after his sin he was one despoiled 7spoliatus74 ,but his condition after differed from his condition before this attack1 only as a stripped man differs from a naked man 7spoliatus a nudo74 ,he was now only in the same state in which he was created1 with the single exception of the weakness he might feel as the result of losing his customary clothing4 ,he could still earn himself another suit1--in fact1 he could earn two or more1 so as to sell1 or give away1 what he did not need for himself4 ,the phrase in puris naturalibus describes the original state1 as the phrase spoliatus a nudo describes the difference resulting from man's sin4 ,many of the considerations already adduced apply equally as arguments against this view4 ,we may say1 however1 with reference to certain features peculiar to the theory3 7a7 ,no such distinction can justly be drawn between the words and 4 ,the addition of the synonym simply strengthens the expression1 and both together signify 8the very image40 7b7 ,whatever is denoted by either or both of these words was bestowed upon man in and by the fact of creation1 and the additional hypothesis of a supernatural gift not originally belonging to man's nature1 but subsequently conferred1 has no foundation either here or elsewhere in ,scripture4 ,man is said to have been created in the image and likeness of ,god1 not to have been afterwards endowed with either of them4 7c7 ,the concreated opposition between sense and reason which this theory supposes is inconsistent with the ,scripture declaration that the work of ,god's hands 8was very good0 7,gen4 #a3ca71 and transfers the blame of temptation and sin from man to ,god4 ,to hold to a merely negative innocence1 in which evil desire was only slumbering1 is to make ,god author of sin by making him author of the constitution which rendered sin inevitable4 7d7 ,this theory directly contradicts ,scripture by making the effect of the first sin to have been a weakening but not a perversion of human nature1 and the work of regeneration to be not a renewal of the affections but merely a strengthening of the natural powers4 ,the theory regards that first sin as simply despoiling man of a special gift of grace and as putting him where he was when first created--still able to obey ,god and to coperate with ,god for his own salvation1--whereas the ,scripture represents man since the fall as 8dead through 444 trespasses and sins0 7,eph4 #b3a71 as incapable of true obedience 7,rom4 #h3g--8not subject to the law of ,god1 neither indeed can it be071 and as needing to be 8created in ,christ ,jesus for good works0 7,eph4 #b3aj74 ,at few points in ,christian doctrine do we see more clearly than here the large results of error which may ultimately spring from what might at first sight seem to be only a slight divergence from the truth4 ,augustine had rightly taught that in ,adam the posse non peccare was accompanied by a posse peccare1 and that for this reason man's holy disposition needed the help of divine grace to preserve its integrity4 ,but the scholastics wrongly added that this original disposition to righteousness was not the outflow of man's nature as originally created1 but was the gift of grace4 ,as this later teaching1 however1 was by some disputed1 the ,council of ,trent 7sess4 #e1 cap4 #a7 left the matter more indefinite1 simply declaring man3 8,sanctitatem et justitiam in qua constitutus fuerat1 amisisse40 ,the ,roman ,catechism1 however 7#a3b3ai71 explained the phrase 8constitutus fuerat0 by the words3 8,tum originalis justiti admirabile donum addidit40 ,and ,bellarmine 7,de ,gratia1 #b7 says plainly3 8,imago1 qu est ipsa natura mentis et voluntatis1 a solo ,deo fieri potuit2 similitudo autem1 qu in virtute et probitate consistit1 a nobis quoque ,deo adjuvante perficitur40444 7#e7 8,integritas illa 444 non fuit naturalis ejus conditio1 sed supernaturalis evectio4444 ,addidisse homini donum quoddam insigne1 justitiam videlicet originalem1 qua veluti aureo quodam frno pars inferior parti superiori subjecta contineretur40 ,moehler 7,symbolism1 #ba-ce7 holds that the religious faculty--the 8image of ,god02 the pious exertion of this faculty--the 8likeness of ,god40 ,he seems to favor the view that ,adam received 8this supernatural gift of a holy and blessed communion with ,god at a later period than his creation1 i4 e41 only when he had prepared himself for its reception and by his own efforts had rendered himself worthy of it40 ,he was created 8just0 and acceptable to ,god1 even without communion with ,god or help from ,god4 ,he became 8holy0 and enjoyed communion with ,god1 only when ,god rewarded his obedience and bestowed the supernaturale donum4 ,although ,moehler favors this view and claims that it is permitted by the standards1 he also says that it is not definitely taught4 ,the quotations from ,bellarmine and the ,roman ,catechism above make it clear that it is the prevailing doctrine of the ,roman ,catholic church4 ,so1 to quote the words of ,shedd1 8the ,tridentine theology starts with ,pelagianism and ends with ,augustinianism4 ,created without character1 ,god subsequently endows man with character4444 ,the ,papal idea of creation differs from the ,augustinian in that it involves imperfection4 ,there is a disease and languor which require a subsequent and supernatural act to remedy40 ,the ,augustinian and ,protestant conception of man's original state is far nobler than this4 ,the ethical element is not a later addition1 but is man's true nature--essential to ,god's idea of him4 ,the normal and original condition of man 7pura naturalia7 is one of grace and of the ,spirit's indwelling--hence1 of direction toward ,god4 ,from this original difference between ,roman ,catholic and ,protestant doctrine with regard to man's original state result diverging views as to sin and as to regeneration4 ,the ,protestant holds that1 as man was possessed by creation of moral likeness to ,god1 or holiness1 so his sin robbed his nature of its integrity1 deprived it of essential and concreated advantages and powers1 and substituted for these a positive corruption and tendency to evil4 ,unpremeditated evil desire1 or concupiscence1 is original sin2 as concreated love for ,god constituted man's original righteousness4 ,no man since the fall has original righteousness1 and it is man's sin that he has it not4 ,since without love to ,god no act1 emotion1 or thought of man can answer the demands of ,god's law1 the ,scripture denies to fallen man all power of himself to know1 think1 feel1 or do aright4 ,his nature therefore needs a new-creation1 a resurrection from death1 such as ,god only1 by his mighty ,spirit1 can work2 and to this work of ,god man can contribute nothing1 except as power is first given him by ,god himself4 ,according to the ,roman ,catholic view1 however1 since the image of ,god in which man was created included only man's religious faculty1 his sin can rob him only of what became subsequently and adventitiously his4 ,fallen man differs from unfallen only as spoliatus a nudo4 ,he loses only a sort of magic spell1 which leaves him still in possession of all his essential powers4 ,unpremeditated evil desire1 or concupiscence1 is not sin2 for this belonged to his nature even before he fell4 ,his sin has therefore only put him back into the natural state of conflict and concupiscence1 ordered by ,god in the concreated opposition of sense and reason4 ,the sole qualification is this1 that1 having made an evil decision1 his will is weakened4 8,man does not need resurrection from death1 but rather a crutch to help his lameness1 a tonic to reinforce his feebleness1 a medicine to cure his sickness40 ,he is still able to turn to ,god2 and in regeneration the ,holy ,spirit simply awakens and strengthens the natural ability slumbering in the natural man4 ,but even here1 man must yield to the influence of the ,holy ,spirit2 and regeneration is effected by uniting his power to the divine4 ,in baptism the guilt of original sin is remitted1 and everything called sin is taken away4 ,no baptized person has any further process of regeneration to undergo4 ,man has not only strength to coperate with ,god for his own salvation1 but he may even go beyond the demands of the law and perform works of supererogation4 ,and the whole sacramental system of the ,roman ,catholic ,church1 with its salvation by works1 its purgatorial fires1 and its invocation of the saints1 connects itself logically with this erroneous theory of man's original state4 ,see ,dorner's ,augustinus1 #aaf2 ,perrone1 ,prlectiones ,theologic1 #a3gcg-gdh2 ,winer1 ,confessions1 #gi1 #hj2 ,dorner1 ,history ,protestant ,theology1 #ch1 #ci1 and ,glaubenslehre1 #a3ea2 ,van ,oosterzee1 ,dogmatics1 #cgf2 ,cunningham1 ,historical ,theology1 #a3eaf-ehf2 ,shedd1 ,hist4 ,doctrine1 #b3adj-adi4 ,,ii4 ,incidents of ,man's ,original ,state4 #a4 ,results of man's possession of the divine image4 7a7 ,reflection of this divine image in man's physical form4--,even in man's body were typified those higher attributes which chiefly constituted his likeness to ,god4 ,a gross perversion of this truth1 however1 is the view which holds1 upon the ground of ,gen4 #b3g1 and #c3h1 that the image of ,god consists in bodily resemblance to the ,creator4 ,in the first of these passages1 it is not the divine image1 but the body1 that is formed of dust1 and into this body the soul that possesses the divine image is breathed4 ,the second of these passages is to be interpreted by those other portions of the ,pentateuch in which ,god is represented as free from all limitations of matter 7,gen4 #aa3e2 #ah3ae74 ,the spirit presents the divine image immediately3 the body1 mediately4 ,the scholastics called the soul the image of ,god proprie2 the body they called the image of ,god significative4 ,soul is the direct reflection of ,god2 body is the reflection of that reflection4 ,the os sublime manifests the dignity of the endowments within4 ,hence the word 8upright10 as applied to moral condition2 one of the first impulses of the renewed man is to physical purity4 ,compare ,ovid1 ,metaph41 bk4 #a1 ,dryden's transl43 8,thus while the mute creation downward bend ,their sight1 and to their earthly mother tend1 ,man looks aloft1 and with erected eyes ,beholds his own hereditary skies40 71 from 1 1 suffix tra1 and 1 with reference to the upright posture47 ,milton speaks of 8the human face divine40 ,s4 ,s4 ,times1 ,july #bh1 #aijj--8,man is the only erect being among living creatures4 ,he alone looks up naturally and without effort4 ,he foregoes his birthright when he looks only at what is on a level with his eyes and occupies himself only with what lies in the plane of his own existence40 ,bretschneider 7,dogmatik1 #a3fhb7 regards the ,scripture as teaching that the image of ,god consists in bodily resemblance to the ,creator1 but considers this as only the imperfect method of representation belonging to an early age4 ,so ,strauss1 ,glaubenslehre1 #a3fhg4 ,they refer to ,gen4 #b3g--8;,and ,jehovah ,god formed man of the dust of the ground02 #c3h--8;,jehovah ,god walking in the garden40 ,but see ,gen4 #aa3e--8;,and ,jehovah came down to see the city and the tower1 which the children of men builded02 ,is4 #ff3a--8;,heaven is my throne1 and the earth is my footstool02 #a ,k4 #h3bg--8;behold1 heaven and the heaven of heavens cannot contain thee40 ,on the ,anthropomorphites1 see ,hagenbach1 ,hist4 ,doct41 #a3ajc1 #cjh1 #dia4 ,for answers to ,bretschneider and ,strauss1 see ,philippi1 ,glaubenslehre1 #b3cfd4 7b7 ,subjection of the sensuous impulses to the control of the spirit4--,here we are to hold a middle ground between two extremes4 ,on the one hand1 the first man possessed a body and a spirit so fitted to each other that no conflict was felt between their several claims4 ,on the other hand1 this physical perfection was not final and absolute1 but relative and provisional4 ,there was still room for progress to a higher state of being 7,gen4 #c3bb74 ,sir ,henry ,watton's ,happy ,life3 8,that man was free from servile bands ,of hope to rise or fear to fall1 ,lord of himself if not of lands1 ,and having nothing yet had all40 ,here we hold to the quale temperamentum4 ,there was no disease1 but rather the joy of abounding health4 ,labor was only a happy activity4 ,god's infinite creatorship and fountainhead of being was typified in man's powers of generation4 ,but there was no concreated opposition of sense and reason1 nor an imperfect physical nature with whose impulses reason was at war4 ,with this moderate ,scriptural doctrine1 contrast the exaggerations of the ,fathers and of the scholastics4 ,augustine says that ,adam's reason was to ours what the bird's is to that of the tortoise2 propagation in the unfallen state would have been without concupiscence1 and the new-born child would have attained perfection at birth4 ,albertus ,magnus thought the first man would have felt no pain1 even though he had been stoned with heavy stones4 ,scotus ,erigena held that the male and female elements were yet undistinguished4 ,others called sexuality the first sin4 ,jacob ,boehme regarded the intestinal canal1 and all connected with it1 as the consequence of the ,fall2 he had the fancy that the earth was transparent at the first and cast no shadow1--sin1 he thought1 had made it opaque and dark2 redemption would restore it to its first estate and make night a thing of the past4 ,south1 ,sermons1 #a3bd1 #be--8,man came into the world a philosopher4444 ,aristotle was but the rubbish of an ,adam40 ,lyman ,abbott tells us of a minister who assured his congregation that ,adam was acquainted with the telephone4 ,but ,god educates his children1 as chemists educate their pupils1 by putting them into the laboratory and letting them work4 ,scripture does not represent ,adam as a walking encyclopdia1 but as a being yet inexperienced2 see ,gen4 #c3bb--8;,behold1 the man is become as one of us1 to know good and evil02 #a ,cor4 #ae3df--8that is not first which is spiritual1 but that which is natural2 then that which is spiritual40 ,on this last text1 see ,expositor's ,greek ,testament4 7c7 ,dominion over the lower creation4--,adam possessed an insight into nature analogous to that of susceptible childhood1 and therefore was able to name and to rule the brute creation 7,gen4 #b3ai74 ,yet this native insight was capable of development into the higher knowledge of culture and science4 ,from ,gen4 #a3bf 7cf4 ,ps4 #h3e-h71 it has been erroneously inferred that the image of ,god in man consists in dominion over the brute creation and the natural world4 ,but1 in this verse1 the words 8let them have dominion0 do not define the image of ,god1 but indicate the result of possessing that image4 ,to make the image of ,god consist in this dominion1 would imply that only the divine omnipotence was shadowed forth in man4 ,gen4 #b3ai--8;,jehovah ,god formed every beast of the field1 and every bird of the heavens2 and brought them unto the man to see what he would call them02 #bj--8;,and the man gave names to all cattle02 ,gen4 #a3bf--8,let us make man in our image1 after our likeness3 and let them have dominion over the fish of the sea1 and over the birds of the heavens1 and over the cattle02 cf4 ,ps4 #h3e-h--8thou hast made him but little lower than ,god1 ,and crownest him with glory and honor4 ,thou makest him to have dominion over the works of thy hands2 ,thou hast put all things under his feet3 ,all sheep and oxen1 ,yea1 and the beasts of the field40 ,adam's naming the animals implied insight into their nature2 see ,porter1 ,hum4 ,intellect1 #cic1 #cid1 #dja4 ,on man's original dominion over 7#a7 self1 7#b7 nature1 7#c7 fellow-man1 see ,hopkins1 ,scriptural ,idea of ,man1 #aje4 ,courage and a good conscience have a power over the brute creation1 and unfallen man can well be supposed to have dominated creatures which had no experience of human cruelty4 ,rarey tamed the wildest horses by his steadfast and fearless eye4 ,in ,paris a young woman was hypnotized and put into a den of lions4 ,she had no fear of the lions and the lions paid not the slightest attention to her4 ,the little daughter of an ,english officer in ,south ,africa wandered away from camp and spent the night among lions4 8,katrina10 her father said when he found her1 8were you not afraid to be alone here80 8,no1 papa10 she replied1 8the big dogs played with me and one of them lay here and kept me warm40 ,mac,laren1 in ,s4 ,s4 ,times1 ,dec4 #bc1 #ahic--8,the dominion over all creatures results from likeness to ,god4 ,it is not then a mere right to use them for one's own material advantage1 but a viceroy's authority1 which the holder is bound to employ for the honor of the true ,king40 ,this principle gives the warrant and the limit to vivisection and to the killing of the lower animals for food 7,gen4 #i3b1 #c474 ,socinian writers generally hold the view that the image of ,god consisted simply in this dominion4 ,holding a low view of the nature of sin1 they are naturally disinclined to believe that the fall has wrought any profound change in human nature4 ,see their view stated in the ,racovian ,catechism1 #ba4 ,it is held also by the ,arminian ,limborch1 ,theol4 ,christ41 ii1 #bd3b1 #c1 #aa4 ,upon the basis of this interpretation of ,scripture1 the ,encratites held1 with ,peter ,martyr1 that women do not possess the divine image at all4 7d7 ,communion with ,god4--,our first parents enjoyed the divine presence and teaching 7,gen4 #b3af74 ,it would seem that ,god manifested himself to them in visible form 7,gen4 #c3h74 ,this companionship was both in kind and degree suited to their spiritual capacity1 and by no means necessarily involved that perfected vision of ,god which is possible to beings of confirmed and unchangeable holiness 7,mat4 #e3h2 #a ,john #c3b74 ,gen4 #b3af--8;,and ,jehovah ,god commanded the man02 #c3h--8;,and they heard the voice of ,jehovah ,god walking in the garden in the cool of the day02 ,mat4 #e3h--8;,blessed are the pure in heart3 for they shall see ,god02 #a ,john #c3b--8,we know that1 if he shall be manifested1 we shall be like him2 for we shall see him even as he is02 ,rev4 #bb3d--8;and they shall see his his face40 #b4 ,concomitants of man's possession of the divine image4 7a7 ,surroundings and society fitted to yield happiness and to assist a holy development of human nature 7,eden and ,eve74 ,we append some recent theories with regard to the creation of ,eve and the nature of ,eden4 ,eden--pleasure1 delight4 ,tennyson3 8,when high in ,paradise ,by the four rivers the first roses blew40 ,streams were necessary to the very existence of an oriental garden4 ,hopkins1 ,script4 ,idea of ,man1 #ajg--8,man includes woman4 ,creation of a man without a woman would not have been the creation of man4 ,adam called her name ,eve but ,god called their name ,adam40 ,mat4 ,henry3 8,not out of his head to top him1 nor out of his feet to be trampled on by him2 but out of his side to be equal with him1 under his arm to be protected by him1 and near his heart to be beloved40 ,robert ,burns says of nature3 8,her 'prentice hand she tried on man1 ,and then she made the lasses1 ,o60 ,stevens1 ,pauline ,theology1 #cbi--8;,in the natural relations of the sexes there is a certain reciprocal dependence1 since it is not only true that woman was made from man1 but that man is born of woman 7#a ,cor4 #aa3aa1 #ab740 ,of the ,elgin marbles ,boswell asked3 8,don't you think them indecent80 ,dr4 ,johnson replied3 8,no1 sir2 but your question is40 ,man1 who in the adult state possesses twelve pairs of ribs1 is found in the embryonic state to have thirteen or fourteen4 ,dawson1 ,modern ,ideas of ,evolution1 #adh--8,why does not the male man lack one rib8 ,because only the individual skeleton of ,adam was affected by the taking of the rib4444 ,the unfinished vertebral arches of the skin-fibrous layer may have produced a new individual by a process of budding or gemmation40 ,h4 ,h4 ,bawden suggests that the account of ,eve's creation may be the 8pictorial summary0 of an actual phylogenetic evolutionary process by which the sexes were separated or isolated from a common hermaphroditic ancestor or ancestry4 ,the mesodermic portion of the organism in which the urinogenital system has its origin develops later than the ectodermic or the endodermic portions4 ,the word 8rib0 may designate this mesodermic portion4 ,bayard ,taylor1 ,john ,godfrey's ,fortunes1 #cib1 suggests that a genius is hermaphroditic1 adding a male element to the woman1 and a female element to the man4 ,professor ,loeb1 ,am4 ,journ4 ,physiology1 ,vol4 ,,iii1 no4 #c1 has found that in certain chemical solutions prepared in the laboratory1 approximately the concentration of sea-water1 the unfertilized eggs of the sea-urchin will mature without the intervention of the spermatozon4 ,perfect embryos and normal individuals are produced under these conditions4 ,he thinks it probable that similar parthenogenesis may be produced in higher types of being4 ,in #aijj he achieved successful results on ,annelids1 though it is doubtful whether he produced anything more than normal larv4 ,these results have been criticized by a ,european investigator who is also a ,roman priest4 ,prof4 ,loeb wrote a rejoinder in which he expressed surprise that a representative of the ,roman church did not heartily endorse his conclusions1 since they afford a vindication of the doctrine of the immaculate conception4 ,h4 ,h4 ,bawden has reviewed ,prof4 ,loeb's work in the ,psychological ,review1 ,jan4 #aijj4 ,jansik has found segmentation in the unfertilized eggs of mammalians4 ,prof4 ,loeb considers it possible that only the ions of the blood prevent the parthenogenetic origin of embryos in mammals1 and thinks it not improbable that by a transitory change in these ions it will be possible to produce complete parthenogenesis in these higher types4 ,dr4 ,bawden goes on to say that 8both parent and child are dependent upon a common source of energy4 ,the universe is one great organism1 and there is no inorganic or non-organic matter1 but differences only in degrees of organization4 ,sex is designed only secondarily for the perpetuation of species2 primarily it is the bond or medium for the connection and interaction of the various parts of this great organism1 for maintaining that degree of heterogeneity which is the prerequisite of a high degree of organization4 ,by means of the growth of a lifetime ,i have become an essential part in a great organic system4 ,what ,i call my individual personality represents simply the focusing1 the flowering of the universe at one finite concrete point or centre4 ,must not then my personality continue as long as that universal system continues8 ,and is immortality conceivable if the soul is something shut up within itself1 unshareable and unique8 ,are not the many foci mutually interdependent1 instead of mutually exclusive8 ,we must not then conceive of an immortality which means the continued existence of an individual cut off from that social context which is really essential to his very nature40 ,j4 ,h4 ,richardson suggests in the ,standard1 ,sept4 #aj1 #aija1 that the first chapter of ,genesis describes the creation of the spiritual part of man only--that part which was made in the image of ,god--while the second chapter describes the creation of man's body1 the animal part1 which may have been originated by a process of evolution4 ,s4 ,w4 ,howland1 in ,bib4 ,sac41 ,jan4 #aijc3aba-abh1 supposes ,adam and ,eve to have been twins1 joined by the ensiform cartilage or breast-bone1 as were the ,siamese ,chang and ,eng4 ,by violence or accident this cartilage was broken before it hardened into bone1 and the two were separated until puberty4 ,then ,adam saw ,eve coming to him with a bone projecting from her side corresponding to the hollow in his own side1 and said3 8,she is bone of my bone2 she must have been taken from my side when ,i slept40 ,this tradition was handed down to his posterity4 ,the ,jews have a tradition that ,adam was created double-sexed1 and that the two sexes were afterwards separated4 ,the ,hindus say that man was at first of both sexes and divided himself in order to people the earth4 ,in the ,zodiac of ,dendera1 ,castor and ,pollux appear as man and woman1 and these twins1 some say1 were called ,adam and ,eve4 ,the ,coptic name for this sign is ,pi ,mahi1 8the ,united40 ,darwin1 in the postscript to a letter to ,lyell1 written as early as ,july1 #ahej1 tells his friend that he has 8a pleasant genealogy for mankind10 and describes our remotest ancestor as 8an animal which breathed water1 had a swim-bladder1 a great swimming tail1 an imperfect skull1 and was undoubtedly a hermaphrodite40 ,matthew ,arnold speaks of 8the freshness of the early world40 ,novalis says that 8all philosophy begins in homesickness40 ,shelley1 ,skylark3 8,we look before and after1 ,and pine for what is not2 ,our sincerest laughter ,with some pain is fraught2 ,our sweetest songs are those ,that tell of saddest thought40--8,the golden conception of a ,paradise is the poet's guiding thought40 ,there is a universal feeling that we are not now in our natural state2 that we are far away from home2 that we are exiles from our true habitation4 ,keble1 ,groans of ,nature3 8,such thoughts1 the wreck of ,paradise1 ,through many a dreary age1 ,upbore whate'er of good or wise ,yet lived in bard or sage40 ,poetry and music echo the longing for some possession lost4 ,jessica in ,shakespeare's ,merchant of ,venice3 8,i am never merry when ,i hear sweet music40 ,all true poetry is forward-looking or backward-looking prophecy1 as sculpture sets before us the original or the resurrection body4 ,see ,isaac ,taylor1 ,hebrew ,poetry1 #id-aja2 ,tyler1 ,theol4 of ,greek ,poets1 #bbe1 #bbf4 ,wellhausen1 on the legend of a golden age1 says3 8,it is the yearning song which goes through all the peoples3 having attained the historical civilization1 they feel the worth of the goods which they have sacrificed for it40 ,he regards the golden age as only an ideal image1 like the millennial kingdom at the end4 ,man differs from the beast in this power to form ideals4 ,his destination to ,god shows his descent from ,god4 ,hegel in a similar manner claimed that the ,paradisaic condition is only an ideal conception underlying human development4 ,but may not the traditions of the gardens of ,brahma and of the ,hesperides embody the world's recollection of an historical fact1 when man was free from external evil and possessed all that could minister to innocent joy8 ,the 8golden age0 of the heathen was connected with the hope of restoration4 ,so the use of the doctrine of man's original state is to convince men of the high ideal once realized1 properly belonging to man1 now lost1 and recoverable1 not by man's own powers1 but only through ,god's provision in ,christ4 ,for references in classic writers to a golden age1 see ,luthardt1 ,compendium1 #aae4 ,he mentions the following3 ,hesiod1 ,works and ,days1 #aji-bjh2 ,aratus1 ,phenom41 #ajj-ahd2 ,plato1 ,tim41 #bcc2 ,vergil1 ,ec41 #d1 ,georgics1 #a3ace1 neid1 #h3cad4 7b7 ,provisions for the trying of man's virtue4--,since man was not yet in a state of confirmed holiness1 but rather of simple childlike innocence1 he could be made perfect only through temptation4 ,hence the 8tree of the knowledge of good and evil0 7,gen #b3i74 ,the one slight command best tested the spirit of obedience4 ,temptation did not necessitate a fall1 ,if resisted1 it would strengthen virtue4 ,in that case1 the posse non peccare would have become the non posse peccare4 ,thomasius3 8,that evil is a necessary transition-point to good1 is ,satan's doctrine and philosophy40 ,the tree was mainly a tree of probation4 ,it is right for a father to make his son's title to his estate depend upon the performance of some filial duty1 as ,thaddeus ,stevens made his son's possession of property conditional upon his keeping the temperance-pledge4 ,whether1 besides this1 the tree of knowledge was naturally hurtful or poisonous1 we do not know4 7c7 ,opportunity of securing physical immortality4--,the body of the first man was in itself mortal 7#a ,cor4 #ae3de74 ,science shows that physical life involves decay and loss4 ,but means were apparently provided for checking this decay and preserving the body's youth4 ,this means was the 8tree of life0 7,gen4 #b3i74 ,if ,adam had maintained his integrity1 the body might have been developed and transfigured1 without intervention of death4 ,in other words1 the posse non mori might have become a non posse mori4 ,the tree of life was symbolic of communion with ,god and of man's dependence upon him4 ,but this1 only because it had a physical efficacy4 ,it was sacramental and memorial to the soul1 because it sustained the life of the body4 ,natural immortality without holiness would have been unending misery4 ,sinful man was therefore shut out from the tree of life1 till he could be prepared for it by ,god's righteousness4 ,redemption and resurrection not only restore that which was lost1 but give what man was originally created to attain3 #a ,cor4 #ae3de--8,the first man ,adam became a living soul4 ,the last man ,adam became a life-giving spirit02 ,rev4 #bb3ad--8;,blessed are they that wash their robes1 that they may have the right to come to the tree of life40 ,the conclusions we have thus reached with regard to the incidents of man's original state are combated upon two distinct grounds3 #ast4 ,the facts bearing upon man's prehistoric condition point to a development from primitive savagery to civilization4 ,among these facts may be mentioned the succession of implements and weapons from stone to bronze and iron2 the polyandry and communal marriage systems of the lowest tribes2 the relics of barbarous customs still prevailing among the most civilized4 ,for the theory of an originally savage condition of man1 see ,sir ,john ,lubbock1 ,prehistoric ,times1 and ,origin of ,civilization3 8,the primitive condition of mankind was one of utter barbarism02 but especially ,l4 ,h4 ,morgan1 ,ancient ,society1 who divides human progress into three great periods1 the savage1 the barbarian1 and the civilized4 ,each of the two former has three states1 as follows3 ,i4 ,savage3 #a4 ,lowest state1 marked by attainment of speech and subsistence upon roots4 #b4 ,middle state1 marked by fish-food and fire4 #c4 ,upper state1 marked by use of the bow and hunting4 ,,ii4 ,barbarian3 #a4 ,lower state1 marked by invention and use of pottery4 #b4 ,middle state1 marked by use of domestic animals1 maize1 and building stone4 #c4 ,upper state1 marked by invention and use of iron tools4 ,,iii4 ,civilized man next appears1 with the introduction of the phonetic alphabet and writing4 ,j4 ,s4 ,stuart-,glennie1 ,contemp4 ,rev41 ,dec4 #ahib3hdd1 defines civilization as 8enforced social organization1 with written records1 and hence intellectual development and social progress40 ,with regard to this view we remark3 7a7 ,it is based upon an insufficient induction of facts4--,history shows a law of degeneration supplementing and often counteracting the tendency to development4 ,in the earliest times of which we have any record1 we find nations in a high state of civilization2 but in the case of every nation whose history runs back of the ,christian era--as for example1 the ,romans1 the ,greeks1 the ,egyptians--the subsequent progress has been downward1 and no nation is known to have recovered from barbarism except as the result of influence from without4 ,lubbock seems to admit that cannibalism was not primeval2 yet he shows a general tendency to take every brutal custom as a sample of man's first state4 ,and this1 in spite of the fact that many such customs have been the result of corruption4 ,bride-catching1 for example1 could not possibly have been primeval1 in the strict sense of that term4 ,tylor1 ,primitive ,culture1 #a3dh1 presents a far more moderate view4 ,he favors a theory of development1 but with degeneration 8as a secondary action largely and deeply affecting the development of civilization40 ,so the ,duke of ,argyll1 ,unity of ,nature3 8,civilization and savagery are both the results of evolutionary development2 but the one is a development in the upward1 the latter in the downward direction2 and for this reason1 neither civilization nor savagery can rationally be looked upon as the primitive condition of man40 ,shedd1 ,dogm4 ,theol41 #a3dfg--8;,as plausible an argument might be constructed out of the deterioration and degradation of some of the human family to prove that man may have evolved downward into an anthropoid ape1 as that which has been constructed to prove that he has been evolved upward from one40 ,modern nations fall far short of the old ,greek perception and expression of beauty4 ,modern ,egyptians1 ,bushmen1 ,australians1 are unquestionably degenerate races4 ,see ,lankester1 ,degeneration4 ,the same is true of ,italians and ,spaniards1 as well as of ,turks4 ,abyssinians are now polygamists1 though their ancestors were ,christians and monogamists4 ,the physical degeneration of portions of the population of ,ireland is well known4 ,see ,mivart1 ,lessons from ,nature1 #adf-afj1 who applies to the savage-theory the tests of language1 morals1 and religion1 and who quotes ,herbert ,spencer as saying3 8,probably most of them savages1 if not all of them1 had ancestors in higher states1 and among their beliefs remain some which were evolved during those higher states4444 ,it is quite possible1 and ,i believe highly probable1 that retrogression has been as frequent as progression40 ,spencer1 however1 denies that savagery is always caused by lapse from civilization4 ,bib4 ,sac41 #f3gae2 #bi3bhb--8,man as a moral being does not tend to rise but to fall1 and that with a geometric progress1 except he be elevated and sustained by some force from without and above himself4 ,while man once civilized may advance1 yet moral ideas are apparently never developed from within40 ,had savagery been man's primitive condition1 he never could have emerged4 ,see ,whately1 ,origin of ,civilization1 who maintains that man needed not only a divine ,creator1 but a divine ,instructor4 ,seelye1 ,introd4 to ,a ,century of ,dishonor1 #c--8,the first missionaries to the ,indians in ,canada took with them skilled laborers to teach the savages how to till their fields1 to provide them with comfortable homes1 clothing1 and food4 ,but the ,indians preferred their wigwams1 skins1 raw flesh1 and filth4 ,only as ,christian influences taught the ,indian his inner need1 and how this was to be supplied1 was he led to wish and work for the improvement of his outward condition and habits4 ,civilization does not reproduce itself4 ,it must first be kindled1 and it can then be kept alive only by a power genuinely ,christian40 ,so ,wallace1 in ,nature1 ,sept4 #g1 #ahgf1 vol4 #ad3djh-dab4 ,griffith-,jones1 ,ascent through ,christ1 #adi-afh1 shows that evolution does not necessarily involve development as regards particular races4 ,there is degeneration in all the organic orders4 ,as regards man1 he may be evolving in some directions1 while in others he has degenerated4 ,lidgett1 ,spir4 ,principle of the ,atonement1 #bde1 speaks of 8,prof4 ,clifford as pointing to the history of human progress and declaring that mankind is a risen and not a fallen race4 ,there is no real contradiction between these two views4 ,god has not let man go because man has rebelled against him4 ,where sin abounded1 grace did much more abound40 ,the humanity which was created in ,christ and which is upheld by his power has ever received reinforcements of its physical and mental life1 in spite of its moral and spiritual deterioration4 8,some shrimps1 by the adjustment of their bodily parts1 go onward to the higher structure of the lobsters and crabs2 while others1 taking up the habit of dwelling in the gills of fishes1 sink downward into a state closely resembling that of the worms40 ,drummond1 ,ascent of ,man3 8,when a boy's kite comes down in our garden1 we do not hold that it originally came from the clouds4 ,so nations went up1 before they came down4 ,there is a national gravitation4 ,the stick age preceded the stone age1 but has been lost40 ,tennyson3 8,evolution ever climbing after some ideal good1 ,and ,reversion ever dragging ,evolution in the mud40 ,evolution often becomes devolution1 if not devilution4 ,a4 ,j4 ,gordon1 ,ministry of the ,spirit1 #ajd--8,the ,jordan is the fitting symbol of our natural life1 rising in a lofty elevation1 and from pure springs1 but plunging steadily down till it pours itself into that ,dead ,sea from which there is no outlet40 7b7 ,later investigations have rendered it probable that the stone age of some localities was contemporaneous with the bronze and iron ages of others1 while certain tribes and nations1 instead of making progress from one to the other1 were never1 so far back as we can trace them1 without the knowledge and use of the metals4 ,it is to be observed1 moreover1 that even without such knowledge and use man is not necessarily a barbarian1 though he may be a child4 ,on the question whether the arts of civilization can be lost1 see ,arthur ,mitchell1 ,past in the ,present1 #bai3 ,rude art is often the debasement of a higher1 instead of being the earlier2 the rudest art in a nation may coxist with the highest2 cave-life may accompany high civilization4 ,illustrations from modern ,scotland1 where burial of a cock for epilepsy1 and sacrifice of a bull1 were until very recently extant4 ,certain arts have unquestionably been lost1 as glass-making and iron-working in ,assyria 7see ,mivart1 referred to above74 ,the most ancient men do not appear to have been inferior to the latest1 either physically or intellectually4 ,rawlinson3 8,the explorers who have dug deep into the ,mesopotamian mounds1 and have ransacked the tombs of ,egypt1 have come upon no certain traces of savage man in those regions which a wide-spread tradition makes the cradle of the human race40 ,the ,tyrolese peasants show that a rude people may be moral1 and a very simple people may be highly intelligent4 ,see ,southall1 ,recent ,origin of ,man1 #chf-ddi2 ,schliemann1 ,troy and her ,remains1 #bgd4 ,mason1 ,origins of ,invention1 #aaj1 #abd1 #abh--8,there is no evidence that a stone age ever existed in some regions4 ,in ,africa1 ,canada1 and perhaps ,michigan1 the metal age was as old as the stone age40 ,an illustration of the mathematical powers of the savage is given by ,rev4 ,a4 ,e4 ,hunt in an account of the native arithmetic of ,murray ,islands1 ,torres ,straits4 8,netat0 7one7 and 8neis0 7two7 are the only numerals1 higher numbers being described by combinations of these1 as 8neis-netat0 for three1 8neis-i-neis0 for four1 etc41 or by reference to one of the fingers1 elbows or other parts of the body4 ,a total of thirty-one could be counted by the latter method4 ,beyond this all numbers were 8many10 as this was the limit reached in counting before the introduction of ,english numerals1 now in general use in the islands4 ,shaler1 ,interpretation of ,nature1 #aga--8;,it is commonly supposed that the direction of the movement in the variation of species is ever upward4 ,the fact is on the contrary that in a large number of cases1 perhaps in the aggregate in more than half1 the change gives rise to a form which1 by all the canons by which we determine relative rank1 is to be regarded as regressive or degradational4444 ,species1 genera1 families1 and orders have all1 like the individuals of which they are composed1 a period of decay in which the gain won by infinite toil and pains is altogether lost in the old age of the group40 ,shaler goes on to say that in the matter of variation successes are to failures as #a to #ajj1jjj1 and if man be counted the solitary distinguished success1 then the proportion is something like #a to #ajj1jjj1jjj4 ,no species that passes away is ever reinstated4 ,if man were now to disappear1 there is no reason to believe that by any process of change a similar creature would be evolved1 however long the animal kingdom continued to exist4 ,the use of these successive chances to produce man is inexplicable except upon the hypothesis of an infinite designing ,wisdom4 7c7 ,the barbarous customs to which this view looks for support may better be explained as marks of broken-down civilization than as relics of a primitive and universal savagery4 ,even if they indicated a former state of barbarism1 that state might have been itself preceded by a condition of comparative culture4 ,mark ,hopkins1 in ,princeton ,rev4 ,sept41 #ahhb3aid--8,there is no cruel treatment of females among animals4 ,if man came from the lower animals1 then he cannot have been originally savage2 for you find the most of this cruel treatment among savages40 ,tylor instances 8street ,arabs40 ,he compares street ,arabs to a ruined house1 but savage tribes to a builder's yard4 ,see ,duke of ,argyll1 ,primeval ,man1 #abi1 #acc2 ,bushnell1 ,nature and the ,supernatural1 #bbc2 ,mc,lennan1 ,studies in ,ancient ,history4 ,gulick1 in ,bib4 ,sac41 ,july1 #ahib3eag--8;,cannibalism and infanticide are unknown among the anthropoid apes4 ,these must be the results of degradation4 ,pirates and slavetraders are not men of low and abortive intelligence1 but men of education who deliberately throw off all restraint1 and who use their powers for the destruction of society40 ,keane1 ,man1 ,past and ,present1 #dj1 quotes ,sir ,h4 ,h4 ,johnston1 an administrator who has had a wider experience of the natives of ,africa than any man living1 as saying that 8the tendency of the negro for several centuries past has been an actual retrograde one--return toward the savage and even the brute4 ,if he had been cut off from the immigration of the ,arab and the ,european1 the purely ,negroid races1 left to themselves1 so far from advancing towards a higher type of humanity1 might have actually reverted by degrees to a type no longer human40 ,ratzel's ,history of ,mankind3 8,we assign no great antiquity to ,polynesian civilization4 ,in ,new ,zealand it is a matter of only some centuries back4 ,in newly occupied territories1 the development of the population began upon a higher level and then fell off4 ,the ,maoris' decadence resulted in the rapid impoverishment of culture1 and the character of the people became more savage and cruel4 ,captain ,cook found objects of art worshiped by the descendants of those who produced them40 ,recent researches have entirely discredited ,l4 ,h4 ,morgan's theory of an original brutal promiscuity of the human race4 ,ritchie1 ,darwin and ,hegel1 #f1 note--8,the theory of an original promiscuity is rendered extremely doubtful by the habits of many of the higher animals40 ,e4 ,b4 ,tylor1 in #aith ,century1 ,july1 #aijf--8;,a sort of family life1 lasting for the sake of the young1 beyond a single pairing season1 exists among the higher manlike apes4 ,the male gorilla keeps watch and ward over his progeny4 ,he is the antetype of the house-father4 ,the matriarchal system is a later device for political reasons1 to bind together in peace and alliance tribes that would otherwise be hostile4 ,but it is an artificial system introduced as a substitute for and in opposition to the natural paternal system4 ,when the social pressure is removed1 the maternalized husband emancipates himself1 and paternalism begins40 ,westermarck1 ,history of ,human ,marriage3 8,marriage and the family are thus intimately connected with one another2 it is for the benefit of the young that male and female continue to live together4 ,marriage is therefore rooted in the family1 rather than the family in marriage4444 ,there is not a shred of genuine evidence for the notion that promiscuity ever formed a general stage in the social history of mankind4 ,the hypothesis of promiscuity1 instead of belonging to the class of hypotheses which are scientifically permissible1 has no real foundation1 and is essentially unscientific40 ,howard1 ,history of ,matrimonial ,institutions3 8,marriage or pairing between one man and one woman1 though the union be often transitory and the rule often violated1 is the typical form of sexual union from the infancy of the human race40 7d7 ,the well-nigh universal tradition of a golden age of virtue and happiness may be most easily explained upon the ,scripture view of an actual creation of the race in holiness and its subsequent apostasy4 ,for references in classic writers to a golden age1 see ,luthardt1 ,compendium der ,dogmatik1 #aae2 ,pfleiderer1 ,philos4 ,religion1 #a3bje--8;,in ,hesiod we have the legend of a golden age under the lordship of ,chronos1 when man was free from cares and toils1 in untroubled youth and cheerfulness1 with a superabundance of the gifts which the earth furnished of itself2 the race was indeed not immortal1 but it experienced death even as a soft sleep40 ,we may add that capacity for religious truth depends upon moral conditions4 ,very early races therefore have a purer faith than the later ones4 ,increasing depravity makes it harder for the later generations to exercise faith4 ,the wisdom-literature may have been very early instead of very late1 just as monotheistic ideas are clearer the further we go back4 ,bixby1 ,crisis in ,morals1 #aga--8,precisely because such tribes ,australian and ,african savages have been deficient in average moral quality1 have they failed to march upward on the road of civilization with the rest of mankind1 and have fallen into these bog holes of savage degradation40 ,on petrified civilizations1 see ,henry ,george1 ,progress and ,poverty1 #dcc-dci--8,the law of human progress1 what is it but the moral law80 ,on retrogressive development in nature1 see ,weismann1 ,heredity1 #b3a-cj4 ,but see also ,mary ,e4 ,case1 8,did the ,romans ,degenerate80 in ,internat4 ,journ4 ,ethics4 ,jan4 #ahic3afe-ahb1 in which it is maintained that the ,romans made constant advances rather4 ,henry ,sumner ,maine calls the ,bible the most important single document in the history of sociology1 because it exhibits authentically the early development of society from the family1 through the tribe1 into the nation1--a progress learned only by glimpses1 intervals1 and survivals of old usages in the literature of other nations4 #bnd4 ,that the religious history of mankind warrants us in inferring a necessary and universal law of progress1 in accordance with which man passes from fetichism to polytheism and monotheism1--this first theological stage1 of which fetichism1 polytheism1 and monotheism are parts1 being succeeded by the metaphysical stage1 and that in turn by the positive4 ,this theory is propounded by ,comte1 in his ,positive ,philosophy1 ,english transl41 #be1 #bf1 #eae-fcf--8;,each branch of our knowledge passes successively through three different theoretical conditions3 the ,theological1 or fictitious2 the ,metaphysical1 or abstract2 and the ,scientific1 or positive4444 ,the first is the necessary point of departure of the human understanding2 and the third is its fixed and definite state4 ,the second is merely a state of transition4 ,in the theological state1 the human mind1 seeking the essential nature of beings1 the first and final causes1 the origin and purpose1 of all effects--in short1 absolute knowledge--supposes all phenomena to be produced by the immediate action of supernatural beings4 ,in the metaphysical state1 which is only a modification of the first1 the mind supposes1 instead of supernatural beings1 abstract forces1 veritable entities1 that is1 personified abstractions1 inherent in all beings1 and capable of producing all phenomena4 ,what is called the explanation of phenomena is1 in this stage1 a mere reference of each to its proper entity4 ,in the final1 the positive state1 the mind has given over the vain search after absolute notions1 the origin and destination of the universe1 and the causes of phenomena1 and applies itself to the study of their laws--that is1 their invariable relations of succession and resemblance4444 ,the theological system arrived at its highest perfection when it substituted the providential action of a single ,being for the varied operations of numerous divinities4 ,in the last stage of the metaphysical system1 men substituted one great entity1 ,nature1 as the cause of all phenomena1 instead of the multitude of entities at first supposed4 ,in the same way the ultimate perfection of the positive system would be to represent all phenomena as particular aspects of a single general fact--such as ,gravitation1 for instance40 ,this assumed law of progress1 however1 is contradicted by the following facts3 7a7 ,not only did the monotheism of the ,hebrews precede the great polytheistic systems of antiquity1 but even these heathen religions are purer from polytheistic elements1 the further back we trace them2 so that the facts point to an original monotheistic basis for them all4 ,the gradual deterioration of all religions1 apart from special revelation and influence from ,god1 is proof that the purely evolutionary theory is defective4 ,the most natural supposition is that of a primitive revelation1 which little by little receded from human memory4 ,in ,japan1 ,shinto was originally the worship of ,heaven4 ,the worship of the dead1 the deification of the ,mikado1 etc41 were a corruption and aftergrowth4 ,the ,mikado's ancestors1 instead of coming from heaven1 came from ,korea4 ,shinto was originally a form of monotheism4 ,not one of the first emperors was deified after death4 ,apotheosis of the ,mikados dated from the corruption of ,shinto through the importation of ,buddhism4 ,andrew ,lang1 in his ,making of ,religion1 advocates primitive monotheism4 ,t4 ,g4 ,pinches1 of the ,british ,museum1 #ahid1 declares that1 as in the earliest ,egyptian1 so in the early ,babylonian records1 there is evidence of a primitive monotheism4 ,nevins1 ,demon-,possession1 #agj-agc1 quotes ,w4 ,a4 ,p4 ,martin1 ,president of the ,peking ,university1 as follows3 8,china1 ,india1 ,egypt and ,greece all agree in the monotheistic type of their early religion4 ,the ,orphic ,hymns1 long before the advent of the popular divinities1 celebrated the ,pantheos1 the universal ,god4 ,the odes compiled by ,confucius testify to the early worship of ,shangte1 the ,supreme ,ruler4 ,the ,vedas speak of #8one unknown true ,being1 all-present1 all-powerful1 the ,creator1 ,preserver and ,destroyer of the ,universe4' ,and in ,egypt1 as late as the time of ,plutarch1 there were still vestiges of a monotheistic worship40 ,on the evidences of an original monotheism1 see ,max ,mller1 ,chips1 #a3ccg2 ,rawlinson1 in ,present ,day ,tracts1 #b3 no4 #aa2 ,legge1 ,religions of ,china1 #h1 #aa2 ,diestel1 in ,jahrbuch fr deutsche ,theologie1 #ahfj1 and vol4 #e3ffi2 ,philip ,smith1 ,anc4 ,hist4 of ,east1 #fe1 #aie2 ,warren1 on the ,earliest ,creed of ,mankind1 in the ,meth4 ,quar4 ,rev41 ,jan4 #ahhd4 7b7 8,there is no proof that the ,indo-,germanic or ,semitic stocks ever practiced fetich worship1 or were ever enslaved by the lowest types of mythological religion1 or ascended from them to somewhat higher0 7,fisher74 ,see ,fisher1 ,essays on ,supernat4 ,origin of ,christianity1 #ede2 ,bartlett1 ,sources of ,history in the ,pentateuch1 #cf-aae4 ,herbert ,spencer once held that fetichism was primordial4 ,but he afterwards changed his mind1 and said that the facts proved to be exactly the opposite when he had become better acquainted with the ideas of savages2 see his ,principles of ,sociology1 #a3cdc4 ,mr4 ,spencer finally traced the beginnings of religion to the worship of ancestors4 ,but in ,china no ancestor has ever become a god2 see ,hill1 ,genetic ,philosophy1 #cjd-cac4 ,and unless man had an inborn sense of divinity1 he could deify neither ancestors nor ghosts4 ,professor ,hilprecht of ,philadelphia says3 8,as the attempt has recently been made to trace the pure monotheism of ,israel to ,babylonian sources1 ,i am bound to declare this an absolute impossibility1 on the basis of my fourteen years' researches in ,babylonian cuneiform inscriptions4 ,the faith of ,israel's chosen people is3 #8,hear1 ,o ,israel3 the ,lord our ,god is one ,lord4' ,and this faith could never have proceeded from the ,babylonian mountain of gods1 that charnel-house full of corruption and dead men's bones40 7c7 ,some of the earliest remains of man yet found show1 by the burial of food and weapons with the dead1 that there already existed the idea of spiritual beings and of a future state1 and therefore a religion of a higher sort than fetichism4 ,idolatry proper regards the idol as the symbol and representative of a spiritual being who exists apart from the material object1 though he manifests himself through it4 ,fetichism1 however1 identifies the divinity with the material thing1 and worships the stock or stone2 spirit is not conceived of as existing apart from body4 ,belief in spiritual beings and a future state is therefore proof of a religion higher in kind than fetichism4 ,see ,lyell1 ,antiquity of ,man1 quoted in ,dawson1 ,story of ,earth and ,man1 #chd2 see also #cfh1 #cgb1 #chf--8,man's capacities for degradation are commensurate with his capacities for improvement0 7,dawson74 ,lyell1 in his last edition1 however1 admits the evidence from the ,aurignac cave to be doubtful4 ,see art4 by ,dawkins1 in ,nature1 #d3bjh4 7d7 ,the theory in question1 in making theological thought a merely transient stage of mental evolution1 ignores the fact that religion has its root in the intuitions and yearnings of the human soul1 and that therefore no philosophical or scientific progress can ever abolish it4 ,while the terms theological1 metaphysical1 and positive may properly mark the order in which the ideas of the individual and the race are acquired1 positivism errs in holding that these three phases of thought are mutually exclusive1 and that upon the rise of the later the earlier must of necessity become extinct4 ,john ,stuart ,mill suggests that 8personifying0 would be a much better term than 8theological0 to designate the earliest efforts to explain physical phenomena4 ,on the fundamental principles of ,positivism1 see ,new ,englander1 #ahgc3cbc-chf2 ,diman1 ,theistic ,argument1 #cch--8,three coxistent states are here confounded with three successive stages of human thought2 three aspects of things with three epochs of time4 ,theology1 metaphysics1 and science must always exist side by side1 for all positive science rests on metaphysical principles1 and theology lies behind both4 ,all are as permanent as human reason itself40 ,martineau1 ,types1 #a3dhg--8;,comte sets up medival ,christianity as the typical example of evolved monotheism1 and develops it out of the ,greek and ,roman polytheism which it overthrew and dissipated4 ,but the religion of modern ,europe notoriously does not descend from the same source as its civilization and is no continuation of the ancient culture10--it comes rather from ,hebrew sources2 ,essays1 ,philos4 and ,theol41 #a3bd1 #fb--8,the ,jews were always a disobliging people2 what business had they to be up so early in the morning1 disturbing the house ever so long before ,m4 ,comte's bell rang to prayers80 ,see also ,gillett1 ,god in ,human ,thought1 #a3ag-bc2 ,rawlinson1 in ,journ4 ,christ4 ,philos41 ,april1 #ahhc3cec2 ,nineteenth ,century1 ,oct4 #ahhf3dgc-dij4 ,chapter ,,iii4 ,sin1 ,or ,man's ,state ,of ,apostasy4 ,section ,i4--,the ,law ,of ,god4 ,as preliminary to a treatment of man's state of apostasy1 it becomes necessary to consider the nature of that law of ,god1 the transgression of which is sin4 ,we may best approach the subject by inquiring what is the true conception of ,i4 ,law in ,general4 #a4 ,law is an expression of will4 ,the essential idea of law is that of a general expression of will enforced by power4 ,it implies3 7a7 ,a lawgiver1 or authoritative will4 7b7 ,subjects1 or beings upon whom this will terminates4 7c7 ,a general command1 or expression of this will4 7d7 ,a power1 enforcing the command4 ,these elements are found even in what we call natural law4 ,the phrase 8law of nature0 involves a self-contradiction1 when used to denote a mode of action or an order of sequence behind which there is conceived to be no intelligent and ordaining will4 ,physics derives the term 8law0 from jurisprudence1 instead of jurisprudence deriving it from physics4 ,it is first used of the relations of voluntary agents4 ,causation in our own wills enables us to see something besides mere antecedence and consequence in the world about us4 ,physical science1 in her very use of the word 8law10 implicitly confesses that a supreme ,will has set general rules which control the processes of the universe4 ,wayland1 ,moral ,science1 #a1 unwisely defines law as 8a mode of existence or order of sequence10 thus leaving out of his definition all reference to an ordaining will4 ,he subsequently says that law presupposes an establisher1 but in his definition there is nothing to indicate this4 ,we insist1 on the other hand1 that the term 8law0 itself includes the idea of force and cause4 ,the word 8law0 is from 8lay0 7,german legen71--something laid down2 ,german ,gesetz1 from setzen1--something set or established2 ,greek 1 from 1--something assigned or apportioned2 ,latin lex1 from lego1--something said or spoken4 ,all these derivations show that man's original conception of law is that of something proceeding from volition4 ,lewes1 in his ,problems of ,life and ,mind1 says that the term 8law0 is so suggestive of a giver and impresser of law1 that it ought to be dropped1 and the word 8method0 substituted4 ,the merit of ,austin's treatment of the subject is that he 8rigorously limits the term #8law' to the commands of a superior02 see ,john ,austin1 ,province of ,jurisprudence1 #a3hh-ic1 #bbj-bbc4 ,the defects of his treatment we shall note further on4 ,j4 ,s4 ,mill3 8,it is the custom1 wherever they scientific men can trace regularity of any kind1 to call the general proposition which expresses the nature of that regularity1 a law2 as when in mathematics we speak of the law of the successive terms of a converging series4 ,but the expression #8law of nature' is generally employed by scientific men with a sort of tacit reference to the original sense of the word #8law1' namely1 the expression of the will of a superior--the superior in this case being the ,ruler of the universe40 ,paley1 ,nat4 ,theology1 chap4 #a--8;,it is a perversion of language to assign any law as the efficient operative cause of anything4 ,a law presupposes an agent2 this is only the mode according to which an agent proceeds2 it implies a power1 for it is the order according to which that power acts4 ,without this agent1 without this power1 which are both distinct from itself1 the law does nothing40 8,quis custodiet ipsos custodes80 8,rules do not fulfill themselves1 any more than a statute-book can quell a riot0 7,martineau1 ,types1 #a3cfg74 ,charles ,darwin got the suggestion of natural selection1 not from the study of lower plants and animals1 but from ,malthus on ,population2 see his ,life and ,letters1 ,vol4 ,i1 autobiographical chapter4 ,ward1 ,naturalism and ,agnosticism1 #b3bdh-beb--8,the conception of natural law rests upon the analogy of civil law40 ,ladd1 ,philosophy of ,knowledge1 #ccc--8,laws are only the more or less frequently repeated and uniform modes of the behavior of things02 ,philosophy of ,mind1 #abb--8,to be1 to stand in relation1 to be self-active1 to act upon other being1 to obey law1 to be a cause1 to be a permanent subject of states1 to be the same to-day as yesterday1 to be identical1 to be one1--all these and all similar conceptions1 together with the proofs that they are valid for real beings1 are affirmed of physical realities1 or projected into them1 only on a basis of self-knowledge1 envisaging and affirming the reality of mind4 ,without psychological insight and philosophical training1 such terms or their equivalents are meaningless in physics4 ,and because writers on physics do not in general have this insight and this training1 in spite of their utmost endeavors to treat physics as an empirical science without metaphysics1 they flounder and blunder and contradict themselves hopelessly whenever they touch upon fundamental matters40 ,see ,president ,mc,garvey's ,criticism on ,james ,lane ,allen's ,reign of ,law3 8,it is not in the nature of law to reign4 ,to reign is an act which can be literally affirmed only of persons4 ,a man may reign2 a ,god may reign2 a devil may reign2 but a law cannot reign4 ,if a law could reign1 we should have no gambling in ,new ,york and no open saloons on ,sunday4 ,there would be no false swearing in courts of justice1 and no dishonesty in politics4 ,it is men who reign in these matters--the judges1 the grand jury1 the sheriff and the police4 ,they may reign according to law4 ,law cannot reign even over those who are appointed to execute the law40 #b4 ,law is a general expression of will4 ,the characteristic of law is generality4 ,it is addressed to substances or persons in classes4 ,special legislation is contrary to the true theory of law4 ,when the ,sultan of ,zanzibar orders his barber to be beheaded because the latter has cut his master1 this order is not properly a law4 ,to be a law it must read3 8,every barber who cuts his majesty shall thereupon be decapitated40 ,einmal ist keinmal 8,once is no custom40 ,dr4 ,schurman suggests that the word meal 7,mahl7 means originally time 7mal in einmal74 ,the measurement of time among ourselves is astronomical2 among our earliest ancestors it was gastronomical1 and the reduplication mealtime the ding-dong of the dinner bell4 ,the ,shah of ,persia once asked the ,prince of ,wales to have a man put to death in order that he might see the ,english method of execution4 ,when the ,prince told him that this was beyond his power1 the ,shah wished to know what was the use of being a king if he could not kill people at his pleasure4 ,peter the ,great suggested a way out of the difficulty4 ,he desired to see keelhauling4 ,when informed that there was no sailor liable to that penalty1 he replied3 8,that does not matter1--take one of my suite40 ,amos1 ,science of ,law1 #cc1 #cd--8,law eminently deals in general rules40 ,it knows not persons or personality4 ,it must apply to more than one case4 8,the characteristic of law is generality1 as that of morality is individual application40 ,special legislation is the bane of good government2 it does not properly fall within the province of the law-making power2 it savors of the caprice of despotism1 which gives commands to each subject at will4 ,hence our more advanced political constitutions check lobby influence and bribery1 by prohibiting special legislation in all cases where general laws already exist4 #c4 ,law implies power to enforce4 ,it is essential to the existence of law1 that there be power to enforce4 ,otherwise law becomes the expression of mere wish or advice4 ,since physical substances and forces have no intelligence and no power to resist1 the four elements already mentioned exhaust the implications of the term 8law0 as applied to nature4 ,in the case of rational and free agents1 however1 law implies in addition3 7e7 ,duty or obligation to obey2 and 7f7 ,sanctions1 or pains and penalties for disobedience4 8,law that has no penalty is not law but advice1 and the government in which infliction does not follow transgression is the reign of rogues or demons40 ,on the question whether any of the punishments of civil law are legal sanctions1 except the punishment of death1 see ,n4 ,w4 ,taylor1 ,moral ,govt41 #b3cfg-chg4 ,rewards are motives1 but they are not sanctions4 ,since public opinion may be conceived of as inflicting penalties for violation of her will1 we speak figuratively of the laws of society1 of fashion1 of etiquette1 of honor4 ,only so far as the community of nations can and does by sanctions compel obedience1 can we with propriety assert the existence of international law4 ,even among nations1 however1 there may be moral as well as physical sanctions4 ,the decision of an international tribunal has the same sanction as a treaty1 and if the former is impotent1 the latter also is4 ,fines and imprisonment do not deter decent people from violations of law half so effectively as do the social penalties of ostracism and disgrace1 and it will be the same with the findings of an international tribunal4 ,diplomacy without ships and armies has been said to be law without penalty4 ,but exclusion from civilized society is penalty4 8,in the unquestioning obedience to fashion's decrees1 to which we all quietly submit1 we are simply yielding to the pressure of the persons about us4 ,no one adopts a style of dress because it is reasonable1 for the styles are often most unreasonable2 but we meekly yield to the most absurd of them rather than resist this force and be called eccentric4 ,so what we call public opinion is the most mighty power to-day known1 whether in society or in politics40 #d4 ,law expresses and demands nature4 ,the will which thus binds its subjects by commands and penalties is an expression of the nature of the governing power1 and reveals the normal relations of the subjects to that power4 ,finally1 therefore1 law 7g7 ,is an expression of the nature of the lawgiver2 and 7h7 ,sets forth the condition or conduct in the subjects which is requisite for harmony with that nature4 ,any so-called law which fails to represent the nature of the governing power soon becomes obsolete4 ,all law that is permanent is a transcript of the facts of being1 a discovery of what is and must be1 in order to harmony between the governing and the governed2 in short1 positive law is just and lasting only as it is an expression and republication of the law of nature4 ,diman1 ,theistic ,argument1 #ajf1 #ajg3 ,john ,austin1 although he 8rigorously limited the term law to the commands of a superior10 yet 8rejected ,ulpian's explanation of the law of nature1 and ridiculed as fustian the celebrated description in ,hooker40 ,this we conceive to be the radical defect of ,austin's conception4 ,the ,will from which natural law proceeds is conceived of after a deistic fashion1 instead of being immanent in the universe4 ,lightwood1 in his ,nature of ,positive ,law1 #gh-ij1 criticizes ,austin's definition of law as command1 and substitutes the idea of law as custom4 ,sir ,henry ,maine's ,ancient ,law has shown us that the early village communities had customs which only gradually took form as definite laws4 ,but we reply that custom is not the ultimate source of anything4 ,repeated acts of will are necessary to constitute custom4 ,the first customs are due to the commanding will of the father in the patriarchal family4 ,so ,austin's definition is justified4 ,collective morals 7mores7 come from individual duty 7due72 law originates in will2 ,martineau1 ,types1 #b3ah1 #ai4 ,behind this will1 however1 is something which ,austin does not take account of1 namely1 the nature of things as constituted by ,god1 as revealing the universal ,reason1 and as furnishing the standard to which all positive law1 if it would be permanent1 must conform4 ,see ,montesquieu1 ,spirit of ,laws1 book #a1 sec4 #ad--8,laws are the necessary relations arising from the nature of things4444 ,there is a primitive ,reason1 and laws are the relations subsisting between it and different beings1 and the relations of these to one another4444 ,these rules are a fixed and invariable relation4444 ,particular intelligent beings may have laws of their own making1 but they have some likewise that they never made4444 ,to say that there is nothing just or unjust but what is commanded or forbidden by positive laws1 is the same as saying that before the describing of a circle all the radii were not equal4 ,we must therefore acknowledge relations antecedent to the positive law by which they were established40 ,kant1 ,metaphysic of ,ethics1 #afi-agb--8;,by the science of law is meant systematic knowledge of the principles of the law of nature--from which positive law takes its rise--which is forever the same1 and carries its sure and unchanging obligations over all nations and throughout all ages40 ,it is true even of a despot's law1 that it reveals his nature1 and shows what is requisite in the subject to constitute him in harmony with that nature4 ,a law which does not represent the nature of things1 or the real relations of the governor and the governed1 has only a nominal existence1 and cannot be permanent4 ,on the definition and nature of law1 see also ,pomeroy1 in ,johnson's ,encyclopdia1 art43 ,law2 ,ahrens1 ,cours de ,droit ,naturel1 book #a1 sec4 #ad2 ,lorimer1 ,institutes of ,law1 #bef1 who quotes from ,burke3 8,all human laws are1 properly speaking1 only declaratory4 ,they may alter the mode and application1 but have no power over the substance of original justice02 ,lord ,bacon3 8,regula enim legem 7ut acus nautica polos7 indicat1 non statuit40 ,duke of ,argyll1 ,reign of ,law1 #fd2 ,h4 ,c4 ,carey1 ,unity of ,law4 ,fairbairn1 in ,contemp4 ,rev41 ,apl4 #ahie3dgc--8,the ,roman jurists draw a distinction between jus naturale and jus civile1 and they used the former to affect the latter4 ,the jus civile was statutory1 established and fixed law1 as it were1 the actual legal environment2 the jus naturale was ideal1 the principle of justice and equity immanent in man1 yet with the progress of his ethical culture growing ever more articulate40 ,we add the fact that jus in ,latin and ,recht in ,german have ceased to mean merely abstract right1 and have come to denote the legal system in which that abstract right is embodied and expressed4 ,here we have a proof that ,christ is gradually moralizing the world and translating law into life4 ,e4 ,g4 ,robinson3 8,never a government on earth made its own laws4 ,even constitutions simply declare laws already and actually existing4 ,where society falls into anarchy1 the lex talionis becomes the prevailing principle40 ,,ii4 ,the ,law of ,god in ,particular4 ,the law of ,god is a general expression of the divine will enforced by power4 ,it has two forms3 ,elemental ,law and ,positive ,enactment4 #a4 ,elemental ,law1 or law inwrought into the elements1 substances1 and forces of the rational and irrational creation4 ,this is twofold3 ,a4 ,the expression of the divine will in the constitution of the material universe2--this we call physical1 or natural law4 ,physical law is not necessary4 ,another order of things is conceivable4 ,physical order is not an end in itself2 it exists for the sake of moral order4 ,physical order has therefore only a relative constancy1 and ,god supplements it at times by miracle4 ,bowne1 ,theory of ,thought and ,knowledge1 #baj--8,the laws of nature represent no necessity1 but are only the orderly forms of procedure of some ,being back of them4444 ,cosmic uniformities are ,god's methods in freedom40 ,philos4 of ,theism1 #gc--8;,any of the cosmic laws1 from gravitation on1 might conceivably have been lacking or altogether different4444 ,no trace of necessity can be found in the ,cosmos or in its laws40 ,seth1 ,hegelianism and ,personality3 8,nature is not necessary4 ,why put an island where it is1 and not a mile east or west8 ,why connect the smell and shape of the rose1 or the taste and color of the orange8 ,why do ,h#b,o form water8 ,no one knows40 ,william ,james3 8,the parts seem shot at us out of a pistol40 ,rather1 we would say1 out of a shotgun4 ,martineau1 ,seat of ,authority1 #cc--8,why undulations in one medium should produce sound1 and in another light2 why one speed of vibration should give red color1 and another blue1 can be explained by no reason of necessity4 ,here is selecting will40 ,brooks1 ,foundations of ,zology1 #abf--8,so far as the philosophy of evolution involves belief that nature is determinate1 or due to a necessary law of universal progress or evolution1 it seems to me to be utterly unsupported by evidence and totally unscientific40 ,there is no power to deduce anything whatever from homogeneity4 ,press the button and law does the rest8 ,yes1 but what presses the button8 ,the solution crystalises when shaken8 ,yes1 but what shakes it8 ,ladd1 ,philos4 of ,knowledge1 #caj--8,the directions and velocities of the stars fall under no common principles that astronomy can discover4 ,one of the stars--#8#ahcj ,groombridge'--is flying through space at a rate many times as great as it could attain if it had fallen through infinite space through all eternity toward the entire physical universe4444 ,fluids contract when cooled and expand when heated1--yet there is the well known exception of water at the degree of freezing40 #bfc--8,things do not appear to be mathematical all the way through4 ,the system of things may be a ,life1 changing its modes of manifestation according to immanent ideas1 rather than a collection of rigid entities1 blindly subject in a mechanical way to unchanging laws40 ,augustine3 8,dei voluntas rerum natura est40 ,joseph ,cook3 8,the laws of nature are the habits of ,god40 ,but ,campbell1 ,atonement1 ,introd41 xxvi1 says there is this difference between the laws of the moral universe and those of the physical1 namely1 that we do not trace the existence of the former to an act of will1 as we do the latter4 8,to say that ,god has given existence to goodness1 as he has to the laws of nature1 would be equivalent to saying that he has given existence to himself40 ,pepper1 ,outlines of ,syst4 ,theol41 #ia--8,moral law1 unlike natural law1 is a standard of action to be adopted or rejected in the exercise of rational freedom1 i4 e41 of moral agency40 ,see also ,shedd1 ,dogm4 ,theol41 #a3eca4 ,mark ,hopkins1 in ,princeton ,rev41 ,sept4 #ahhb3aij--8;,in moral law there is enforcement by punishment only--never by power1 for this would confound moral law with physical1 and obedience can never be produced or secured by power4 ,in physical law1 on the contrary1 enforcement is wholly by power1 and punishment is impossible4 ,so far as man is free1 he is not subject to law at all1 in its physical sense4 ,our wills are free from law1 as enforced by power2 but are free under law1 as enforced by punishment4 ,where law prevails in the same sense as in the material world1 there can be no freedom4 ,law does not prevail when we reach the region of choice4 ,we hold to a power in the mind of man originating a free choice4 ,two objects or courses of action1 between which choice is to be made1 are presupposed3 7#a7 ,a uniformity or set of uniformities implying a force by which the uniformity is produced physical or natural law2 7#b7 ,a command1 addressed to free and intelligent beings1 that can be obeyed or disobeyed1 and that has connected with it rewards or punishments0 moral law4 ,see also ,wm4 ,arthur1 ,difference between ,physical and ,moral ,law4 ,b4 ,the expression of the divine will in the constitution of rational and free agents2--this we call moral law4 ,this elemental law of our moral nature1 with which only we are now concerned1 has all the characteristics mentioned as belonging to law in general4 ,it implies3 7a7 ,a divine ,law-giver1 or ordaining ,will4 7b7 ,subjects1 or moral beings upon whom the law terminates4 7c7 ,general command1 or expression of this will in the moral constitution of the subjects4 7d7 ,power1 enforcing the command4 7e7 ,duty1 or obligation to obey4 7f7 ,sanctions1 or pains and penalties for disobedience4 ,all these are of a loftier sort than are found in human law4 ,but we need especially to emphasize the fact that this law 7g7 ,is an expression of the moral nature of ,god1 and therefore of ,god's holiness1 the fundamental attribute of that nature2 and that it 7h7 ,sets forth absolute conformity to that holiness1 as the normal condition of man4 ,this law is inwrought into man's rational and moral being4 ,man fulfills it1 only when in his moral as well as his rational being he is the image of ,god4 ,although the will from which the moral law springs is an expression of the nature of ,god1 and a necessary expression of that nature in view of the existence of moral beings1 it is none the less a personal will4 ,we should be careful not to attribute to law a personality of its own4 ,when ,plutarch says3 8,law is king both of mortal and immortal beings10 and when we say3 8,the law will take hold of you10 8,the criminal is in danger of the law10 we are simply substituting the name of the agent for that of the principal4 ,god is not subject to law2 ,god is the source of law2 and we may say3 8,if ,jehovah be ,god1 worship him2 but if ,law1 worship it40 ,since moral law merely reflects ,god1 it is not a thing made4 ,men discover laws1 but they do not make them1 any more than the chemist makes the laws by which the elements combine4 ,instance the solidification of hydrogen at ,geneva4 ,utility does not constitute law1 although we test law by utility2 see ,murphy1 ,scientific ,bases of ,faith1 #eh-ga4 ,the true nature of the moral law is set forth in the noble though rhetorical description of ,hooker 7,eccl4 ,pol41 #a3aid7--8,of law there can be no less acknowledged than that her seat is in the bosom of ,god2 her voice the harmony of the world2 all things in heaven and earth do her homage1 the very least as feeling her care1 and the greatest as not exempted from her power2 both angels and men1 and creatures of what condition soever1 though each in a different sort and manner1 yet all with uniform consent admiring her as the mother of their peace and joy40 ,see also ,martineau1 ,types1 #b3aai1 and ,study1 #a3ce4 ,curtis1 ,primitive ,semitic ,religions1 #ff1 #aja--8,the ,oriental believes that ,god makes right by edict4 ,saladin demonstrated to ,henry of ,champagne the loyalty of his ,assassins1 by commanding two of them to throw themselves down from a lofty tower to certain and violent death40 ,h4 ,b4 ,smith1 ,system1 #aib--8,will implies personality1 and personality adds to abstract truth and duty the element of authority4 ,law therefore has the force that a person has over and above that of an idea40 ,human law forbids only those offences which constitute a breach of public order or of private right4 ,god's law forbids all that is an offence against the divine order1 that is1 all that is unlike ,god4 ,the whole law may be summed up in the words3 8,be like ,god40 ,salter1 ,first ,steps in ,philosophy1 #aja-abf--8,the realization of the nature of each being is the end to be striven for4 ,self-realization is an ideal end1 not of one being1 but of each being1 with due regard to the value of each in the proper scale of worth4 ,the beast can be sacrificed for man4 ,all men are sacred as capable of unlimited progress4 ,it is our duty to realize the capacities of our nature so far as they are consistent with one another and go to make up one whole40 ,this means that man fulfills the law only as he realizes the divine idea in his character and life1 or1 in other words1 as he becomes a finite image of ,god's infinite perfections4 ,bixby1 ,crisis in ,morals1 #aia1 #bja1 #bhe1 #bhf--8,morality is rooted in the nature of things4 ,there is a universe4 ,we are all parts of an infinite organism4 ,man is inseparably bound to man and to ,god4 ,all rights and duties arise out of this common life4 ,in the solidarity of social life lies the ground of ,kant's law3 ,so will1 that the maxim of thy conduct may apply to all4 ,the planet cannot safely fly away from the sun1 and the hand cannot safely separate itself from the heart4 ,it is from the fundamental unity of life that our duties flow4444 ,the infinite world-organism is the body and manifestation of ,god4 ,and when we recognize the solidarity of our vital being with this divine life and embodiment1 we begin to see into the heart of the mystery1 the unquestionable authority and supreme sanction of duty4 ,our moral intuitions are simply the unchanging laws of the universe that have emerged to consciousness in the human heart4444 ,the inherent principles of the universal ,reason reflect themselves in the mirror of the moral nature4444 ,the enlightened conscience is the expression in the human soul of the divine ,consciousness4444 ,morality is the victory of the divine ,life in us4444 ,solidarity of our life with the universal ,life gives it unconditional sacredness and transcendental authority4444 ,the microcosm must bring itself en rapport with the ,macrocosm4 ,man must bring his spirit into resemblance to the ,world-essence1 and into union with it40 ,the law of ,god1 then1 is simply an expression of the nature of ,god in the form of moral requirement1 and a necessary expression of that nature in view of the existence of moral beings 7,ps4 #ai3g2 cf4 #a74 ,to the existence of this law all men bear witness4 ,the consciences even of the heathen testify to it 7,rom4 #b3ad1 #ae74 ,those who have the written law recognize this elemental law as of greater compass and penetration 7,rom4 #g3ad2 #h3d74 ,the perfect embodiment and fulfillment of this law is seen only in ,christ 7,rom4 #aj3d2 ,phil4 #c3h1 #i74 ,ps4 #ai3g--8,the law of ,jehovah is perfect1 restoring the soul02 cf4 verse #a--8,the heavens declare the glory of ,god0--two revelations of ,god--one in nature1 the other in the moral law4 ,rom4 #b3ad1 #ae--8;for when ,gentiles that have not the law do by nature the things of the law1 these1 not having the law1 are the law unto themselves2 in that they show the work of the law written in their hearts1 their conscience bearing witness therewith1 and their thoughts one with another accusing or else excusing them0--here the 8work of the law0--1 not the ten commandments1 for of these the heathen were ignorant1 but rather the work corresponding to them1 i4 e41 the substance of them4 ,rom4 #g3ad--8;,for we know that the law is spiritual0--this1 says ,meyer1 is equivalent to saying 8its essence is divine1 of like nature with the ,holy ,spirit who gave it1 a holy self-revelation of ,god40 ,rom4 #h3d--8that the ordinance of the law might be fulfilled in us1 who walk not after the flesh1 but after the ,spirit02 #aj3d--8;,for ,christ is the end of the law unto righteousness to every one that believeth02 ,phil4 #c3h1 #i--8that ,i may gain ,christ1 and be found in him1 not having a righteousness of mine own1 even that which is of the law1 but that which is through faith in ,christ1 the righteousness which is from ,god by faith02 ,heb4 #aj3i--8,lo1 ,i am come to do thy will40 ,in ,christ 8the law appears ,drawn out in living characters40 ,just such as he was and is1 we feel that we ought to be4 ,hence the character of ,christ convicts us of sin1 as does no other manifestation of ,god4 ,see1 on the passages from ,romans1 the ,commentary of ,philippi4 ,fleming1 ,vocab4 ,philos41 #bhf--8,moral laws are derived from the nature and will of ,god1 and the character and condition of man40 ,god's nature is reflected in the laws of our nature4 ,since law is inwrought into man's nature1 man is a law unto himself4 ,to conform to his own nature1 in which conscience is supreme1 is to conform to the nature of ,god4 ,the law is only the revelation of the constitutive principles of being1 the declaration of what must be1 so long as man is man and ,god is ,god4 ,it says in effect3 8,be like ,god1 or you cannot be truly man40 ,so moral law is not simply a test of obedience1 but is also a revelation of eternal reality4 ,man cannot be lost to ,god1 without being lost to himself4 8,the #8hands of the living ,god' 7,heb4 #aj3ca7 into which we fall1 are the laws of nature40 ,in the spiritual world 8the same wheels revolve1 only there is no iron0 7,drummond1 ,natural ,law in the ,spiritual ,world1 #bg74 ,wuttke1 ,christian ,ethics1 #b3hb-ib--8,the totality of created being is to be in harmony with ,god and with itself4 ,the idea of this harmony1 as active in ,god under the form of will1 is ,god's law40 ,a manuscript of the ,u4 ,s4 ,constitution was so written that when held at a little distance the shading of the letters and their position showed the countenance of ,george ,washington4 ,so the law of ,god is only ,god's face disclosed to human sight4 ,r4 ,w4 ,emerson1 ,woodnotes1 #eg--8;,conscious ,law is ,king of kings40 ,two centuries ago ,john ,norton wrote a book entitled ,the ,orthodox ,evangelist1 8designed for the begetting and establishing of the faith which is in ,jesus10 in which we find the following3 8,god doth not will things because they are just1 but things are therefore just because ,god so willeth them4 ,what reasonable man but will yield that the being of the moral law hath no necessary connection with the being of ,god8 ,that the actions of men not conformable to this law should be sin1 that death should be the punishment of sin1 these are the constitutions of ,god1 proceeding from him not by way of necessity of nature1 but freely1 as effects and products of his eternal good pleasure40 ,this is to make ,god an arbitrary despot4 ,we should not say that ,god makes law1 nor on the other hand that ,god is subject to law1 but rather that ,god is law and the source of law4 ,bowne1 ,philos4 of ,theism1 #afa--8;,god's law is organic--inwrought into the constitution of men and things4 ,the chart however does not make the channel4444 ,a law of nature is never the antecedent but the consequence of reality4 ,what right has this consequence of reality to be personalized and made the ruler and source of reality8 ,law is only the fixed mode in which reality works4 ,law therefore can explain nothing4 ,only ,god1 from whom reality springs1 can explain reality40 ,in other words1 law is never an agent but always a method--the method of ,god1 or rather of ,christ who is the only ,revealer of ,god4 ,christ's life in the flesh is the clearest manifestation of him who is the principle of law in the physical and moral universe4 ,christ is the ,reason of ,god in expression4 ,it was he who gave the law on ,mount ,sinai as well as in the ,sermon on the ,mount4 ,for fuller treatment of the subject1 see ,bowen1 ,metaph4 and ,ethics1 #cba-cdd2 ,talbot1 ,ethical ,prolegomena1 in ,bap4 ,quar41 ,july1 #ahgg3beg-bgd2 ,whewell1 ,elements of ,morality1 #b3ce2 and especially ,e4 ,g4 ,robinson1 ,principles and ,practice of ,morality1 #gi-ajh4 ,each of the two last-mentioned characteristics of ,god's law is important in its implications4 ,we treat of these in their order4 ,first1 the law of ,god as a transcript of the divine nature4--,if this be the nature of the law1 then certain common misconceptions of it are excluded4 ,the law of ,god is 7a7 ,not arbitrary1 or the product of arbitrary will4 ,since the will from which the law springs is a revelation of ,god's nature1 there can be no rashness or unwisdom in the law itself4 ,e4 ,g4 ,robinson1 ,christ4 ,theology1 #aic--8,no law of ,god seems ever to have been arbitrarily enacted1 or simply with a view to certain ends to be accomplished2 it always represented some reality of life which it was inexorably necessary that those who were to be regulated should carefully observe40 ,the theory that law originates in arbitrary will results in an effeminate type of piety1 just as the theory that legislation has for its sole end the greatest happiness results in all manner of compromises of justice4 ,jones1 ,robert ,browning1 #dc--8;,he who cheats his neighbor believes in tortuosity1 and1 as ,carlyle says1 has the supreme ,quack for his god40 7b7 ,not temporary1 or ordained simply to meet an exigency4 ,the law is a manifestation1 not of temporary moods or desires1 but of the essential nature of ,god4 ,the great speech of ,sophocles' ,antigone gives us this conception of law3 8,the ordinances of the gods are unwritten1 but sure4 ,not one of them is for to-day or for yesterday alone1 but they live forever40 ,moses might break the tables of stone upon which the law was inscribed1 and ,jehoiakim might cut up the scroll and cast it into the fire 7,ex4 #cb3ai2 ,jer4 #cf3bc71 but the law remained eternal as before in the nature of ,god and in the constitution of man4 ,prof4 ,walter ,rauschenbusch3 8,the moral laws are just as stable as the law of gravitation4 ,every fuzzy human chicken that is hatched into this world tries to fool with those laws4 ,some grow wiser in the process and some do not4 ,we talk about breaking ,god's laws4 ,but after those laws have been broken several billion times since ,adam first tried to play with them1 those laws are still intact and no seam or fracture is visible in them1--not even a scratch on the enamel4 ,but the lawbreakers--that is another story4 ,if you want to find their fragments1 go to the ruins of ,egypt1 of ,babylon1 of ,jerusalem2 study statistics2 read faces2 keep your eyes open2 visit ,blackwell's ,island2 walk through the graveyard and read the invisible inscriptions left by the ,angel of ,judgment1 for instance3 #8,here lie the fragments of ,john ,smith1 who contradicted his ,maker1 played football with the ten commandments1 and departed this life at the age of thirty-five4 ,his mother and wife weep for him4 ,nobody else does4 ,may he rest in peace6' 0 7c7 ,not merely negative1 or a law of mere prohibition1--since positive conformity to ,god is the inmost requisition of law4 ,the negative form of the commandments in the decalogue merely takes for granted the evil inclination in men's hearts and practically opposes its gratification4 ,in the case of each commandment a whole province of the moral life is taken into the account1 although the act expressly forbidden is the acme of evil in that one province4 ,so the decalogue makes itself intelligible3 it crosses man's path just where he most feels inclined to wander4 ,but back of the negative and specific expression in each case lies the whole mass of moral requirement3 the thin edge of the wedge has the positive demand of holiness behind it1 without obedience to which even the prohibition cannot in spirit be obeyed4 ,thus 8the law is spiritual0 7,rom4 #g3ad71 and requires likeness in character and life to the spiritual ,god2 ,john #d3bd--8;,god is spirit1 and they that worship him must worship in spirit and truth40 7d7 ,not partial1 or addressed to one part only of man's being1--since likeness to ,god requires purity of substance in man's soul and body1 as well as purity in all the thoughts and acts that proceed therefrom4 ,as law proceeds from the nature of ,god1 so it requires conformity to that nature in the nature of man4 ,whatever ,god gave to man at the beginning he requires of man with interest2 cf4 ,mat4 #be3bg--8thou oughtest therefore to have put my money to the bankers1 and at my coming ,i should have received back mine own with interest40 ,whatever comes short of perfect purity in soul or perfect health in body is non-conformity to ,god and contradicts his law1 it being understood that only that perfection is demanded which answers to the creature's stage of growth and progress1 so that of the child there is required only the perfection of the child1 of the youth only the perfection of the youth1 of the man only the perfection of the man4 ,see ,julius ,mller1 ,doctrine of ,sin1 chapter #a4 7e7 ,not outwardly published1--since all positive enactment is only the imperfect expression of this underlying and unwritten law of being4 ,much misunderstanding of ,god's law results from confounding it with published enactment4 ,paul takes the larger view that the law is independent of such expression2 see ,rom4 #b3ad1 #ae--8;for when ,gentiles that have not the law do by nature the things of the law1 these1 not having the law1 are the law unto themselves2 in that they show the work of the law written in their hearts1 their conscience bearing witness therewith1 and their thoughts one with another accusing or else excusing them30 see ,expositor's ,greek ,testament1 in loco3 8 #8written on their hearts1' when contrasted with the law written on the tables of stone1 is equal to #8unwritten'2 the ,apostle refers to what the ,greeks called 40 7f7 ,not inwardly conscious1 or limited in its scope by men's consciousness of it4 ,like the laws of our physical being1 the moral law exists whether we recognize it or not4 ,overeating brings its penalty in dyspepsia1 whether we are conscious of our fault or not4 ,we cannot by ignorance or by vote repeal the laws of our physical system4 ,self-will does not secure independence1 any more than the stars can by combination abolish gravitation4 ,man cannot get rid of ,god's dominion by denying its existence1 nor by refusing submission to it4 ,psalm #b3a-d--8,why do the nations rage 444 against ,jehovah 444 saying1 ,let us break their bonds asunder4444 ,he that sitteth in the heavens will laugh40 ,salter1 ,first ,steps in ,philosophy1 #id--8,the fact that one is not aware of obligation no more affects its reality than ignorance of what is at the centre of the earth affects the nature of what is really discoverable there4 ,we discover obligation1 and do not create it by thinking of it1 any more than we create the sensible world by thinking of it40 7g7 ,not local1 or confined to place1--since no moral creature can escape from ,god1 from his own being1 or from the natural necessity that unlikeness to ,god should involve misery and ruin4 8,the ,dutch auction0 was the public offer of property at a price beyond its value1 followed by the lowering of the price until some one accepted it as a purchaser4 ,there is no such local exception to the full validity of ,god's demands4 ,the moral law has even more necessary and universal sway than the law of gravitation in the physical universe4 ,it is inwrought into the very constitution of man1 and of every other moral being4 ,the man who offended the ,roman ,emperor found the whole empire a prison4 7h7 ,not changeable1 or capable of modification4 ,since law represents the unchangeable nature of ,god1 it is not a sliding scale of requirements which adapts itself to the ability of the subjects4 ,god himself cannot change it without ceasing to be ,god4 ,the law1 then1 has a deeper foundation than that ,god merely 8said so40 ,god's word and ,god's will are revelations of his inmost being2 every transgression of the law is a stab at the heart of ,god4 ,simon1 ,reconciliation1 #ada1 #adb--8;,god continues to demand loyalty even after man has proved disloyal4 ,sin changes man1 and man's change involves a change in ,god4 ,man now regards ,god as a ruler and exactor1 and ,god must regard man as a defaulter and a rebel40 ,god's requirement is not lessened because man is unable to meet it4 ,this inability is itself non-conformity to law1 and is no excuse for sin2 see ,dr4 ,bushnell's sermon on 8,duty not measured by ,ability40 ,the man with the withered hand would not have been justified in refusing to stretch it forth at ,jesus' command 7,mat4 #ab3aj-ac74 ,the obligation to obey this law and to be conformed to ,god's perfect moral character is based upon man's original ability and the gifts which ,god bestowed upon him at the beginning4 ,created in the image of ,god1 it is man's duty to render back to ,god that which ,god first gave1 enlarged and improved by growth and culture 7,luke #ai3bc--8wherefore gavest thou not my money into the bank1 and ,i at my coming should have required it with interest074 ,this obligation is not impaired by sin and the weakening of man's powers4 ,to let down the standard would be to misrepresent ,god4 ,adolphe ,monod would not save himself from shame and remorse by lowering the claims of the law3 8,save first the holy law of my ,god10 he says1 8after that you shall save me60 ,even salvation is not through violation of law4 ,the moral law is immutable1 because it is a transcript of the nature of the immutable ,god4 ,shall nature conform to me1 or ,i to nature8 ,if ,i attempt to resist even physical laws1 ,i am crushed4 ,i can use nature only by obeying her laws4 ,lord ,bacon3 8,natura enim non nisi parendo vincitur40 ,so in the moral realm4 ,we cannot buy off nor escape the moral law of ,god4 ,god will not1 and ,god can not1 change his law by one hair's breadth1 even to save a universe of sinners4 ,omar ,khyym1 in his ,rubiyt1 begs his god to 8reconcile the law to my desires40 ,marie ,corelli says well3 8,as if a gnat should seek to build a cathedral1 and should ask to have the laws of architecture altered to suit its gnat-like capacity40 ,see ,martineau1 ,types1 #b3abj4 ,secondly1 the law of ,god as the ideal of human nature4--,a law thus identical with the eternal and necessary relations of the creature to the ,creator1 and demanding of the creature nothing less than perfect holiness1 as the condition of harmony with the infinite holiness of ,god1 is adapted to man's finite nature1 as needing law2 to man's free nature1 as needing moral law2 and to man's progressive nature1 as needing ideal law4 ,man1 as finite1 needs law1 just as railway cars need a track to guide them--to leap the track is to find1 not freedom1 but ruin4 ,railway ,president3 8,our rules are written in blood40 ,goethe1 ,was ,wir ,bringen1 #ai ,auftritt3 8,in vain shall spirits that are all unbound ,to the pure heights of perfectness aspire2 ,in limitation first the ,master shines1 ,and law alone can give us liberty40--,man1 as a free being1 needs moral law4 ,he is not an automaton1 a creature of necessity1 governed only by physical influences4 ,with conscience to command the right1 and will to choose or reject it1 his true dignity and calling are that he should freely realize the right4--,man1 as a progressive being1 needs nothing less than an ideal and infinite standard of attainment1 a goal which he can never overpass1 an end which shall ever attract and urge him forward4 ,this he finds in the holiness of ,god4 ,the law is a fence1 not only for ownership1 but for care4 ,god not only demands1 but he protects4 ,law is the transcript of love as well as of holiness4 ,we may reverse the well-known couplet and say3 8,i slept1 and dreamed that life was ,duty2 ,i woke and found that life was ,beauty40 8,cui servire regnare est40 ,butcher1 ,aspects of ,greek ,genius1 #ef--8;,in ,plato's ,crito1 the ,laws are made to present themselves in person to ,socrates in prison1 not only as the guardians of his liberty1 but as his lifelong friends1 his well-wishers1 his equals1 with whom he had of his own free will entered into binding compact40 ,it does not harm the scholar to have before him the ideal of perfect scholarship2 nor the teacher to have before him the ideal of a perfect school2 nor the legislator to have before him the ideal of perfect law4 ,gordon1 ,the ,christ of ,to-day1 #acd--8,the moral goal must be a flying goal2 the standard to which we are to grow must be ever rising2 the type to which we are to be conformed must have in it inexhaustible fulness40 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #b3aai--8;,it is just the best1 purest1 noblest human souls1 who are least satisfied with themselves and their own spiritual attainments2 and the reason is that the human is not a nature essentially different from the divine1 but a nature which1 just because it is in essential affinity with ,god1 can be satisfied with nothing less than a divine perfection40 ,j4 ,m4 ,whiton1 ,the ,divine ,satisfaction3 8,law requires being1 character1 likeness to ,god4 ,it is automatic1 self-operating4 ,penalty is untransferable4 ,it cannot admit of any other satisfaction than the restablishment of the normal relation which it requires4 ,punishment proclaims that the law has not been satisfied4 ,there is no cancelling of the curse except through the growing up of the normal relation4 ,blessing and curse ensue upon what we are1 not upon what we were4 ,reparation is within the spirit itself4 ,the atonement is educational1 not governmental40 ,we reply that the atonement is both governmental and educational1 and that reparation must first be made to the holiness of ,god before conscience1 the mirror of ,god's holiness1 can reflect that reparation and be at peace4 ,the law of ,god is therefore characterized by3 7a7 ,all-comprehensiveness4--,it is over us at all times2 it respects our past1 our present1 our future4 ,it forbids every conceivable sin2 it requires every conceivable virtue2 omissions as well as commissions are condemned by it4 ,ps4 #aai3if--8;,i have seen an end of all perfection 444 thy commandment is exceeding broad02 ,rom4 #c3bc--8;all have sinned1 and fall short of the glory of ,god02 ,james #d3ag--8,to him therefore that knoweth to do good1 and doeth it not1 to him it is sin40 ,gravitation holds the mote as well as the world4 ,god's law detects and denounces the least sin1 so that without atonement it cannot be pardoned4 ,the law of gravitation may be suspended or abrogated1 for it has no necessary ground in ,god's being2 but ,god's moral law cannot be suspended or abrogated1 for that would contradict ,god's holiness4 8,about right0 is not 8all right40 8,the giant hexagonal pillars of basalt in the ,scottish ,staffa are identical in form with the microscopic crystals of the same mineral40 ,so ,god is our pattern1 and goodness is our likeness to him4 7b7 ,spirituality4--,it demands not only right acts and words1 but also right dispositions and states4 ,perfect obedience requires not only the intense and unremitting reign of love toward ,god and man1 but conformity of the whole inward and outward nature of man to the holiness of ,god4 ,mat4 #e3bb1 #bh--the angry word is murder2 the sinful look is adultery4 ,mark #ab3cj1 #ca--8thou shalt love the ,lord thy ,god with all thy heart1 and with all thy soul1 and with all thy mind1 and with all thy strength4444 ,thou shalt love thy neighbor as thyself02 #b ,cor4 #aj3e--8;bringing every thought into captivity to the obedience of ,christ02 ,eph4 #e3a--8;,be ye therefore imitators of ,god1 as beloved children02 #a ,pet4 #a3af--8,ye shall be holy2 for ,i am holy40 ,as the brightest electric light1 seen through a smoked glass against the sun1 appears like a black spot1 so the brightest unregenerate character is dark1 when compared with the holiness of ,god4 ,matheson1 ,moments on the ,mount1 #bce1 remarks on ,gal4 #f3d--8let each man prove his own work1 and then shall he have his glorying in regard of himself alone1 and not of his neighbor0--8,i have a small candle and ,i compare it with my brother's taper and come away rejoicing4 ,why not compare it with the sun8 ,then ,i shall lose my pride and uncharitableness40 ,the distance to the sun from the top of an ant-hill and from the top of ,mount ,everest is nearly the same4 ,the ,african princess praised for her beauty had no way to verify the compliments paid her but by looking in the glassy surface of the pool4 ,but the trader came and sold her a mirror4 ,then she was so shocked at her own ugliness that she broke the mirror in pieces4 ,so we look into the mirror of ,god's law1 compare ourselves with the ,christ who is reflected there1 and hate the mirror which reveals us to ourselves 7,james #a3bc1 #bd74 7c7 ,solidarity4--,it exhibits in all its parts the nature of the one ,lawgiver1 and it expresses1 in its least command1 the one requirement of harmony with him4 ,mat4 #e3dh--8,ye therefore shall be perfect1 as your heavenly ,father is perfect02 ,mark #ab3bi1 #cj--8,the ,lord our ,god1 the ,lord is one3 and thou shalt love the ,lord thy ,god02 ,james #b3aj--8;,for whosoever shall keep the whole law1 and yet stumble in one point1 he is become guilty of all02 #d3ab--8,one only is the lawgiver and judge40 ,even little rattlesnakes are snakes4 ,one link broken in the chain1 and the bucket falls into the well4 ,the least sin separates us from ,god4 ,the least sin renders us guilty of the whole law1 because it shows us to lack the love which is required in all the commandments4 ,those who send us to the ,sermon on the ,mount for salvation send us to a tribunal that damns us4 ,the ,sermon on the ,mount is but a republication of the law given on ,sinai1 but now in more spiritual and penetrating form4 ,thunders and lightnings proceed from the ,n4 ,t41 as from the ,o4 ,t41 mount4 ,the ,sermon on the ,mount is only the introductory lecture of ,jesus' theological course1 as ,john #ad-ag is the closing lecture4 ,in it is announced the law1 which prepares the way for the gospel4 ,those who would degrade doctrine by exalting precept will find that they have left men without the motive or the power to keep the precept4 schylus1 ,agamemnon3 8,for there's no bulwark in man's wealth to him ,who1 through a surfeit1 kicks--into the dim ,and disappearing--,right's great altar40 ,only to the first man1 then1 was the law proposed as a method of salvation4 ,with the first sin1 all hope of obtaining the divine favor by perfect obedience is lost4 ,to sinners the law remains as a means of discovering and developing sin in its true nature1 and of compelling a recourse to the mercy provided in ,jesus ,christ4 #b ,chron4 #cd3ai--8;,and it came to pass1 when the king had heard the words of the law1 that he rent his clothes02 ,job #db3e1 #f--8;,i had heard of thee by the hearing of the ear2 ,but now mine eye seeth thee2 ,wherefore ,i abhor myself1 ,and repent in dust and ashes40 ,the revelation of ,god in ,is4 #f3c1 #e--8;,holy1 holy1 holy1 is ,jehovah of hosts0--causes the prophet to cry like the leper3 8,woe is me6 for ,i am undone2 because ,i am a man of unclean lips40 ,rom4 #c3bj--8;by the works of the law shall no flesh be justified in his sight2 for through the law cometh the knowledge of sin02 #e3bj--8the law came in besides1 that the trespass might abound02 #g3g1 #h--8;,i had not known sin1 except through the law3 for ,i had not known coveting1 except the law had said1 ,thou shalt not covet3 but sin1 finding occasion1 wrought in me through the commandment all manner of coveting3 for apart from the law sin is dead02 ,gal4 #c3bd--8,so that the law is become our tutor10 or attendant-slave1 8to bring us unto ,christ1 that we might be justified by faith0--the law trains our wayward boyhood and leads it to ,christ the ,master1 as in old times the slave accompanied children to school4 ,stevens1 ,pauline ,theology1 #agg1 #agh--8,the law increases sin by increasing the knowledge of sin and by increasing the activity of sin4 ,the law does not add to the inherent energy of the sinful principle which pervades human nature1 but it does cause this principle to reveal itself more energetically in sinful act40 ,the law inspires fear1 but it leads to love4 ,the ,rabbins said that1 if ,israel repented but for one day1 the ,messiah would appear4 ,no man ever yet drew a straight line or a perfect curve2 yet he would be a poor architect who contented himself with anything less4 ,since men never come up to their ideals1 he who aims to live only an average moral life will inevitably fall below the average4 ,the law1 then1 leads to ,christ4 ,he who is the ideal is also the way to attain the ideal4 ,he who is himself the ,word and the ,law embodied1 is also the ,spirit of life that makes obedience possible to us 7,john #ad3f--8;,i am the way1 and the truth1 and the life02 ,rom4 #h3b--8;,for the law of the ,spirit of life in ,christ ,jesus made me free from the law of sin and of death074 ,mrs4 ,browning1 ,aurora ,leigh3 8,the ,christ himself had been no ,lawgiver1 ,unless he had given the ,life too with the ,law40 ,christ for us upon the ,cross1 and ,christ in us by his ,spirit1 is the only deliverance from the curse of the law2 ,gal #c3ac--8;,christ redeemed us from the curse of the law1 having become a curse for us40 ,we must see the claims of the law satisfied and the law itself written on our hearts4 ,we are 8reconciled to ,god through the death of his ,son10 but we are also 8saved by his life0 7,rom4 #e3aj74 ,robert ,browning1 in ,the ,ring and the ,book1 represents ,caponsacchi as comparing himself at his best with the new ideal of 8perfect as ,father in heaven is perfect0 suggested by ,pompilia's purity1 and as breaking out into the cry3 8,o great1 just1 good ,god6 ,miserable me60 ,in the ,interpreter's ,house of ,pilgrim's ,progress1 ,law only stirred up the dust in the foul room1--the ,gospel had to sprinkle water on the floor before it could be cleansed4 ,e4 ,g4 ,robinson3 8,it is necessary to smoke a man out1 before you can bring a higher motive to bear upon him40 ,barnabas said that ,christ was the answer to the riddle of the law4 ,rom4 #aj3d--8;,christ is the end of the law unto righteousness to every one that believeth40 ,the railroad track opposite ,detroit on the ,st4 ,clair ,river runs to the edge of the dock and seems intended to plunge the train into the abyss4 ,but when the ferry boat comes up1 rails are seen upon its deck1 and the boat is the end of the track1 to carry passengers over to ,detroit4 ,so the law1 which by itself would bring only destruction1 finds its end in ,christ who ensures our passage to the celestial city4 ,law1 then1 with its picture of spotless innocence1 simply reminds man of the heights from which he has fallen4 8,it is a mirror which reveals derangement1 but does not create or remove it40 ,with its demand of absolute perfection1 up to the measure of man's original endowments and possibilities1 it drives us1 in despair of ourselves1 to ,christ as our only righteousness and our only ,savior 7,rom4 #h3c1 #d--8;,for what the law could not do1 in that it was weak through the flesh1 ,god1 sending his own ,son in the likeness of sinful flesh and for sin1 condemned sin in the flesh3 that the ordinance of the law might be fulfilled in us1 who walk not after the flesh1 but after the ,spirit02 ,phil4 #c3h1 #i--8that ,i may gain ,christ1 and be found in him1 not having a righteousness of mine own1 even that which is of the law1 but that which is through faith in ,christ1 the righteousness which is from ,god by faith074 ,thus law must prepare the way for grace1 and ,john the ,baptist must precede ,christ4 ,when ,sarah ,bernhardt was solicited to add an eleventh commandment1 she declined upon the ground there were already ten too many4 ,it was an expression of pagan contempt of law4 ,in heathendom1 sin and insensibility to sin increased together4 ,in ,judaism and ,christianity1 on the contrary1 there has been a growing sense of sin's guilt and condemnableness4 ,mc,laren1 in ,s4 ,s4 ,times1 ,sept4 #bc1 #ahic3fjj--8;,among the ,jews there was a far profounder sense of sin than in any other ancient nation4 ,the law written on men's hearts evoked a lower consciousness of sin1 and there are prayers on the ,assyrian and ,babylonian tablets which may almost stand beside the #east ,psalm4 ,but1 on the whole1 the deep sense of sin was the product of the revealed law40 ,see ,fairbairn1 ,revelation of ,law and ,scripture2 ,baird1 ,elohim ,revealed1 #ahg-bdb2 ,hovey1 ,god with ,us1 #ahg-baj2 ,julius ,mller1 ,doctrine of ,sin1 #a3de-ej2 ,murphy1 ,scientific ,bases of ,faith1 #ec-ga2 ,martineau1 ,types1 #b3abj-abe4 #b4 ,positive ,enactment1 or the expression of the will of ,god in published ordinances4 ,this is also two-fold3 ,a4 ,general moral precepts4--,these are written summaries of the elemental law 7,mat4 #e3dh2 #bb3cg-dj71 or authorized applications of it to special human conditions 7,ex4 #bj3a-ag2 ,mat4 chap4 #e-h74 ,mat4 #e3dh--8,ye therefore shall be perfect1 as your heavenly ,father is perfect02 #bb3cg-dj--8,thou shalt love the ,lord thy ,god4444 ,thou shalt love thy neighbor as thyself4 ,on these two commandments the whole law hangeth and the prophets02 ,ex4 #bj3a-ag--the ,ten ,commandments2 ,mat41 chap4 #e-h--the ,sermon on the ,mount4 ,cf4 ,augustine1 on ,ps4 #eg3a4 ,solly1 ,on the ,will1 #afb1 gives two illustrations of the fact that positive precepts are merely applications of elemental law or the law of nature3 8 #8,thou shalt not steal1' is a moral law which may be stated thus3 thou shalt not take that for thy own property1 which is the property of another4 ,the contradictory of this proposition would be3 thou mayest take that for thy own property which is the property of another4 ,but this is a contradiction in terms2 for it is the very conception of property1 that the owner stands in a peculiar relation to its subject matter2 and what is every man's property is no man's property1 as it is proper to no man4 ,hence the contradictory of the commandment contains a simple contradiction directly it is made a rule universal2 and the commandment itself is established as one of the principles for the harmony of individual wills4 8 #8,thou shalt not tell a lie1' as a rule of morality1 may be expressed generally3 thou shall not by thy outward act make another to believe thy thought to be other than it is4 ,the contradictory made universal is3 every man may by his outward act make another to believe his thought to be other than it is4 ,now this maxim also contains a contradiction1 and is self-destructive4 ,it conveys a permission to do that which is rendered impossible by the permission itself4 ,absolute and universal indifference to truth1 or the entire mutual independence of the thought and symbol1 makes the symbol cease to be a symbol1 and the conveyance of thought by its means1 an impossibility40 ,kant1 ,metaphysic of ,ethics1 #dh1 #ij--8;,fundamental law of reason3 ,so act1 that thy maxims of will might become laws in a system of universal moral legislation40 ,this is ,kant's categorical imperative4 ,he expresses it in yet another form3 8,act from maxims fit to be regarded as universal laws of nature40 ,for expositions of the ,decalogue which bring out its spiritual meaning1 see ,kurtz1 ,religionslehre1 #i-gb2 ,dick1 ,theology1 #b3eac-eed2 ,dwight1 ,theology1 #c3afc-efj2 ,hodge1 ,syst4 ,theol41 #c3bei-dfe4 ,b4 ,ceremonial or special injunctions4--,these are illustrations of the elemental law1 or approximate revelations of it1 suited to lower degrees of capacity and to earlier stages of spiritual training 7,ez4 #bj3be2 ,mat4 #ai3h2 ,mark #aj3e74 ,though temporary1 only ,god can say when they cease to be binding upon us in their outward form4 ,all positive enactments1 therefore1 whether they be moral or ceremonial1 are republications of elemental law4 ,their forms may change1 but the substance is eternal4 ,certain modes of expression1 like the ,mosaic system1 may be abolished1 but the essential demands are unchanging 7,mat4 #e3ag1 #ah2 cf4 ,eph4 #b3ae74 ,from the imperfection of human language1 no positive enactments are able to express in themselves the whole content and meaning of the elemental law4 8,it is not the purpose of revelation to disclose the whole of our duties40 ,scripture is not a complete code of rules for practical action1 but an enunciation of principles1 with occasional precepts by way of illustration4 ,hence we must supplement the positive enactment by the law of being--the moral ideal found in the nature of ,god4 ,ez4 #bj3be--8,moreover also ,i gave them statutes that were not good1 and ordinances wherein they should not live02 ,mat4 #ai3h--8,moses for your hardness of heart suffered you to put away your wives02 ,mark #aj3e--8;,for your hardness of heart he wrote you this commandment02 ,mat4 #e3ag1 #ah--8,think not that ,i came to destroy the law or the prophets3 ,i came not to destroy1 but to fulfil4 ,for verily ,i say unto you1 ,till heaven and earth pass away1 one jot or one tittle shall in no wise pass away from the law1 till all things be accomplished02 cf4 ,eph4 #b3ae--8;having abolished in his flesh the enmity1 even the law of commandments contained in ordinances02 ,heb4 #h3g--8;if that first covenant had been faultless1 then would no place have been sought for a second40 ,fisher1 ,nature and ,method of ,revelation1 #ij--8;,after the coming of the new covenant1 the keeping up of the old was as needless a burden as winter garments in the mild air of summer1 or as the attempt of an adult to wear the clothes of a child40 ,wendt1 ,teaching of ,jesus1 #b3e-ce--8;,jesus repudiates for himself and for his disciples absolute subjection to ,o4 ,t4 ,sabbath law 7,mark #b3bg sq472 to ,o4 ,t4 law as to external defilements 7,mark #g3ae72 to ,o4 ,t4 divorce law 7,mark #aj3b sq474 ,he would #8fulfil' law and prophets by complete practical performance of the revealed will of ,god4 ,he would bring out their inner meaning1 not by literal and slavish obedience to every minute requirement of the ,mosaic law1 but by revealing in himself the perfect life and work toward which they tended4 ,he would perfect the ,o4 ,t4 conceptions of ,god--not keep them intact in their literal form1 but in their essential spirit4 ,not by quantitative extension1 but by qualitative renewal1 he would fulfil the law and the prophets4 ,he would bring the imperfect expression in the ,o4 ,t4 to perfection1 not by servile letter-worship or allegorizing1 but through grasp of the divine idea40 ,scripture is not a series of minute injunctions and prohibitions such as the ,pharisees and the ,jesuits laid down4 ,the ,koran showed its immeasurable inferiority to the ,bible by establishing the letter instead of the spirit1 by giving permanent1 definite1 and specific rules of conduct1 instead of leaving room for the growth of the free spirit and for the education of conscience4 ,this is not true either of ,o4 ,t4 or of ,n4 ,t4 law4 ,in ,miss ,fowler's novel ,the ,farringdons1 ,mrs4 ,herbert wishes 8that the ,bible had been written on the principle of that dreadful little book called #8,don't1' which gives a list of the solecisms you should avoid2 she would have understood it so much better than the present system40 ,our ,savior's words about giving to him that asketh1 and turning the cheek to the smiter 7,mat #e3ci-db7 must be interpreted by the principle of love that lies at the foundation of the law4 ,giving to every tramp and yielding to every marauder is not pleasing our neighbor 8for that which is good unto edifying0 7,rom4 #ae3b74 ,only by confounding the divine law with ,scripture prohibition could one write as in ,n4 ,amer4 ,rev41 ,feb4 #ahij3bge--8,sin is the transgression of a divine law2 but there is no divine law against suicide2 therefore suicide is not sin40 ,the written law was imperfect because ,god could1 at the time1 give no higher to an unenlightened people4 8,but to say that the scope and design were imperfectly moral1 is contradicted by the whole course of the history4 ,we must ask what is the moral standard in which this course of education issues40 ,and this we find in the life and precepts of ,christ4 ,even the law of repentance and faith does not take the place of the old law of being1 but applies the latter to the special conditions of sin4 ,under the ,levitical law1 the prohibition of the touching of the dry bone 7,num4 #ai3af71 equally with the purifications and sacrifices1 the separations and penalties of the ,mosaic code1 expressed ,god's holiness and his repelling from him all that savored of sin or death4 ,the laws with regard to leprosy were symbolic1 as well as sanitary4 ,so church polity and the ordinances are not arbitrary requirements1 but they publish to dull sense-environed consciences1 better than abstract propositions could have done1 the fundamental truths of the ,christian scheme4 ,hence they are not to be abrogated 8till he come0 7#a ,cor4 #aa3bf74 ,the ,puritans1 however1 in renacting the ,mosaic code1 made the mistake of confounding the eternal law of ,god with a partial1 temporary1 and obsolete expression of it4 ,so we are not to rest in external precepts respecting woman's hair and dress and speech1 but to find the underlying principle of modesty and subordination which alone is of universal and eternal validity4 ,robert ,browning1 ,the ,ring and the ,book1 #a3bee--8;,god breathes1 not speaks1 his verdicts1 felt not heard--,passed on successively to each court1 ,i call ,man's conscience1 custom1 manners1 all that make ,more and more effort to promulgate1 mark ,god's verdict in determinable words1 ,till last come human jurists--solidify ,fluid results1--what's fixable lies forged1 ,statute1--the residue escapes in fume1 ,yet hangs aloft a cloud1 as palpable ,to the finer sense as word the legist welds4 ,justinian's ,pandects only make precise ,what simply sparkled in men's eyes before1 ,twitched in their brow or quivered on their lip1 ,waited the speech they called1 but would not come40 ,see ,mozley1 ,ruling ,ideas in ,early ,ages1 #ajd2 ,tulloch1 ,doctrine of ,sin1 #ada-add2 ,finney1 ,syst4 ,theol41 #a-dj1 #ace-cai2 ,mansel1 ,metaphysics1 #cgh1 #cgi2 ,h4 ,b4 ,smith1 ,system of ,theology1 #aia-aie4 ,paul's injunction to women to keep silence in the churches 7#a ,cor4 #ad3ce2 #a ,tim4 #b3aa1ab7 is to be interpreted by the larger law of gospel equality and privilege 7,col4 #c3aa74 ,modesty and subordination once required a seclusion of the female sex which is no longer obligatory4 ,christianity has emancipated woman and has restored her to the dignity which belonged to her at the beginning4 8,in the old dispensation ,miriam and ,deborah and ,huldah were recognized as leaders of ,god's people1 and ,anna was a notable prophetess in the temple courts at the time of the coming of ,christ4 ,elizabeth and ,mary spoke songs of praise for all generations4 ,a prophecy of ,joel #b3bh was that the daughters of the ,lord's people should prophesy1 under the guidance of the ,spirit1 in the new dispensation4 ,philip the evangelist had #8four virgin daughters1 who prophesied' 7,acts #ba3i71 and ,paul cautioned ,christian women to have their heads covered when they prayed or prophesied in public 7#a ,cor4 #aa3e71 but had no words against the work of such women4 ,he brought ,priscilla with him to ,ephesus1 where she aided in training ,apollos into better preaching power 7,acts #ah3bf74 ,he welcomed and was grateful for the work of those women who labored with him in the gospel at ,philippi 7,phil4 #d3c74 ,and it is certainly an inference from the spirit and teachings of ,paul that we should rejoice in the efficient service and sound words of ,christian women to-day in the ,sunday ,school and in the missionary field40 ,the command 8,and he that heareth let him say1 ,come0 7,rev4 #bb3ag7 is addressed to women also4 ,see ,ellen ,batelle ,dietrick1 ,women in the ,early ,christian ,ministry2 per contra1 see ,g4 ,f4 ,wilkin1 ,prophesying of ,women1 #ahc-aic4 ,,iii4 ,relation of the ,law to the ,grace of ,god4 ,in human government1 while law is an expression of the will of the governing power1 and so of the nature lying behind the will1 it is by no means an exhaustive expression of that will and nature1 since it consists only of general ordinances1 and leaves room for particular acts of command through the executive1 as well as for 8the institution of equity1 the faculty of discretionary punishment1 and the prerogative of pardon40 ,amos1 ,science of ,law1 #bi-df1 shows how 8the institution of equity1 the faculty of discretionary punishment1 and the prerogative of pardon0 all involve expressions of will above and beyond what is contained in mere statute4 ,century ,dictionary1 on ,equity3 8,english law had once to do only with property in goods1 houses and lands4 ,a man who had none of these might have an interest in a salary1 a patent1 a contract1 a copyright1 a security1 but a creditor could not at common law levy upon these4 ,when the creditor applied to the crown for redress1 a chancellor or keeper of the king's conscience was appointed1 who determined what and how the debtor should pay4 ,often the debtor was required to put his intangible property into the hands of a receiver and could regain possession of it only when the claim against it was satisfied4 ,these chancellors' courts were called courts of equity1 and redressed wrongs which the common law did not provide for4 ,in later times law and equity are administered for the most part by the same courts4 ,the same court sits at one time as a court of law1 and at another time as a court of equity40 8,summa lex1 summa injuria10 is sometimes true4 ,applying now to the divine law this illustration drawn from human law1 we remark3 7a7 ,the law of ,god is a general expression of ,god's will1 applicable to all moral beings4 ,it therefore does not include the possibility of special injunctions to individuals1 and special acts of wisdom and power in creation and providence4 ,the very specialty of these latter expressions of will prevents us from classing them under the category of law4 ,lord ,bacon1 ,confession of ,faith3 8,the soul of man was not produced by heaven or earth1 but was breathed immediately from ,god2 so the ways and dealings of ,god with spirits are not included in nature1 that is1 in the laws of heaven and earth1 but are reserved to the law of his secret will and grace40 7b7 ,the law of ,god1 accordingly1 is a partial1 not an exhaustive1 expression of ,god's nature4 ,it constitutes1 indeed1 a manifestation of that attribute of holiness which is fundamental in ,god1 and which man must possess in order to be in harmony with ,god4 ,but it does not fully express ,god's nature in its aspects of personality1 sovereignty1 helpfulness1 mercy4 ,the chief error of all pantheistic theology is the assumption that law is an exhaustive expression of ,god3 ,strauss1 ,glaubenslehre1 #a3ca--8;,if nature1 as the self-realization of the divine essence1 is equal to this divine essence1 then it is infinite1 and there can be nothing above and beyond it40 ,this is a denial of the transcendence of ,god 7see notes on ,pantheism1 pages #ajj-aje74 ,mere law is illustrated by the ,buddhist proverb3 8,as the cartwheel follows the tread of the ox1 so punishment follows sin40 ,denovan3 8,apart from ,christ1 even if we have never yet broken the law1 it is only by steady and perfect obedience for the entire future that we can remain justified4 ,if we have sinned1 we can be justified without ,christ only by suffering and exhausting the whole penalty of the law40 7c7 ,mere law1 therefore1 leaves ,god's nature in these aspects of personality1 sovereignty1 helpfulness1 mercy1 to be expressed toward sinners in another way1 namely1 through the atoning1 regenerating1 pardoning1 sanctifying work of the gospel of ,christ4 ,as creation does not exclude miracles1 so law does not exclude grace 7,rom4 #h3c--8what the law could not do 444 ,god0 did74 ,murphy1 ,scientific ,bases1 #cjc-cbg1 esp4 #cae--8,to impersonal law1 it is indifferent whether its subjects obey or not4 ,but ,god desires1 not the punishment1 but the destruction1 of sin40 ,campbell1 ,atonement1 ,introd41 #bh--8,there are two regions of the divine self-manifestation1 one the reign of law1 the other the kingdom of ,god40 ,c4 ,h4 ,m43 8,law is the transcript of the mind of ,god as to what man ought to be4 ,but ,god is not merely law1 but love4 ,there is more in his heart than could be wrapped up in the #8ten words4' ,not the law1 but only ,christ1 is the perfect image of ,god0 7,john #a3ag--8;,for the law was given through ,moses2 grace and truth came through ,jesus ,christ074 ,so there is more in man's heart toward ,god than exact fulfilment of requirement4 ,the mother who sacrifices herself for her sick child does it1 not because she must1 but because she loves4 ,to say that we are saved by grace1 is to say that we are saved both without merit on our own part1 and without necessity on the part of ,god4 ,grace is made known in proclamation1 offer1 command2 but in all these it is gospel1 or glad-tidings4 7d7 ,grace is to be regarded1 however1 not as abrogating law1 but as republishing and enforcing it 7,rom4 #c3ca--8we establish the law074 ,by removing obstacles to pardon in the mind of ,god1 and by enabling man to obey1 grace secures the perfect fulfilment of law 7,rom4 #h3d--8that the ordinance of the law might be fulfilled in us074 ,even grace has its law 7,rom4 #h3b--8the law of the ,spirit of life072 another higher law of grace1 the operation of individualizing mercy1 overbears the 8law of sin and of death10--this last1 as in the case of the miracle1 not being suspended1 annulled1 or violated1 but being merged in1 while it is transcended by1 the exertion of personal divine will4 ,hooker1 ,eccl4 ,polity1 #a3aee1 #ahe1 #aid--8,man1 having utterly disabled his nature unto those natural means1 hath had other revealed by ,god1 and hath received from heaven a law to teach him how that which is desired naturally1 must now be supernaturally attained4 ,finally1 we see that1 because those latter exclude not the former as unnecessary1 therefore the law of grace teaches and includes natural duties also1 such as are hard to ascertain by the law of nature40 ,the truth is midway between the ,pelagian view1 that there is no obstacle to the forgiveness of sins1 and the modern rationalistic view1 that since law fully expresses ,god1 there can be no forgiveness of sins at all4 ,greg1 ,creed of ,christendom1 #b3bag-bbh--8;,god is the only being who cannot forgive sins4444 ,punishment is not the execution of a sentence1 but the occurrence of an effect40 ,robertson1 ,lect4 on ,genesis1 #ajj--8;,deeds are irrevocable1--their consequences are knit up with them irrevocably40 ,so ,baden ,powell1 ,law and ,gospel1 in ,noyes' ,theological ,essays1 #bg4 ,all this is true if ,god be regarded as merely the source of law4 ,but there is such a thing as grace1 and grace is more than law4 ,there is no forgiveness in nature1 but grace is above and beyond nature4 ,bradford1 ,heredity1 #bcc1 quotes from ,huxley the terrible utterance3 8,nature always checkmates1 without haste and without remorse1 never overlooking a mistake1 or making the slightest allowance for ignorance40 ,bradford then remarks3 8,this is ,calvinism with ,god left out4 ,christianity does not deny or minimize the law of retribution1 but it discloses a ,person who is able to deliver in spite of it4 ,there is grace1 but grace brings salvation to those who accept the terms of salvation--terms strictly in accord with the laws revealed by science40 ,god revealed himself1 we add1 not only in law but in life2 see ,deut4 #a3f1 #g--8,ye have dwelt long enough in this mountain0--the mountain of the law2 8turn you and take your journey0--i4 e41 see how ,god's law is to be applied to life4 7e7 ,thus the revelation of grace1 while it takes up and includes in itself the revelation of law1 adds something different in kind1 namely1 the manifestation of the personal love of the ,lawgiver4 ,without grace1 law has only a demanding aspect4 ,only in connection with grace does it become 8the perfect law1 the law of liberty0 7,james #a3be74 ,in fine1 grace is that larger and completer manifestation of the divine nature1 of which law constitutes the necessary but preparatory stage4 ,law reveals ,god's love and mercy1 but only in their mandatory aspect2 it requires in men conformity to the love and mercy of ,god2 and as love and mercy in ,god are conditioned by holiness1 so law requires that love and mercy should be conditioned by holiness in men4 ,law is therefore chiefly a revelation of holiness3 it is in grace that we find the chief revelation of love2 though even love does not save by ignoring holiness1 but rather by vicariously satisfying its demands4 ,robert ,browning1 ,saul3 8,i spoke as ,i saw4 ,i report as man may of ,god's work--,all's ,love1 yet all's ,law40 ,dorner1 ,person of ,christ1 #a3fd1 #gh--8,the law was a word 771 but it was not a 1 a plastic word1 like the words of ,god that brought forth the world1 for it was only imperative1 and there was no reality nor willing corresponding to the command 7dem ,sollen fehlte das ,seyn1 das ,wollen74 ,the ,christian is -- --an operative and effective word1 as that of creation40 ,chaucer1 ,the ,persones ,tale3 8,for sothly the lawe of ,god is the love of ,god40 ,s4 ,s4 ,times1 ,sept4 #ad1 #aija3eie--8,until a man ceases to be an outsider to the kingdom and knows the liberty of the sons of ,god1 he is apt to think of ,god as the great ,exacter1 the great ,forbidder1 who reaps where he has not sown and gathers where he has not strewn40 ,burton1 in ,bap4 ,rev41 ,july1 #ahgi3bfa-bgc1 art43 ,law and ,divine ,intervention2 ,farrar1 ,science and ,theology1 #ahd2 ,salmon1 ,reign of ,law2 ,philippi1 ,glaubenslehre1 #a3ca4 ,section ,,ii4--,nature ,of ,sin4 ,i4 ,definition of ,sin4 ,sin is lack of conformity to the moral law of ,god1 either in act1 disposition1 or state4 ,in explanation1 we remark that 7a7 ,this definition regards sin as predicable only of rational and voluntary agents4 7b7 ,it assumes1 however1 that man has a rational nature below consciousness1 and a voluntary nature apart from actual volition4 7c7 ,it holds that the divine law requires moral likeness to ,god in the affections and tendencies of the nature1 as well as in its outward activities4 7d7 ,it therefore considers lack of conformity to the divine holiness in disposition or state as a violation of law1 equally with the outward act of transgression4 ,in our discussion of the ,will 7pages #ejd-eac71 we noticed that there are permanent states of the will1 as well as of the intellect and of the sensibilities4 ,it is evident1 moreover1 that these permanent states1 unlike man's deliberate acts1 are always very imperfectly conscious1 and in many cases are not conscious at all4 ,yet it is in these very states that man is most unlike ,god1 and so1 as law only reflects ,god 7see pages #ecg-edd71 most lacking in conformity to ,god's law4 ,one main difference between ,old ,school and ,new ,school views of sin is that the latter constantly tends to limit sin to mere act1 while the former finds sin in the states of the soul4 ,we propose what we think to be a valid and proper compromise between the two4 ,we make sin coxtensive1 not with act1 but with activity4 ,the ,old ,school and the ,new ,school are not so far apart1 when we remember that the ,new ,school 8choice0 is elective preference1 exercised so soon as the child is born 7,park7 and reasserting itself in all the subordinate choices of life2 while the ,old ,school 8state0 is not a dead1 passive1 mechanical thing1 but is a state of active movement1 or of tendency to move1 toward evil4 ,as ,god's holiness is not passive purity but purity willing 7pages #bfh-bge71 so the opposite to this1 sin1 is not passive impurity but is impurity willing4 ,the soul may not always be conscious1 but it may always be active4 ,at his creation man 8became a living soul0 7,gen4 #b3g71 and it may be doubted whether the human spirit ever ceases its activity1 any more than the divine ,spirit in whose image it is made4 ,there is some reason to believe that even in the deepest sleep the body rests rather than the mind4 ,and when we consider how large a portion of our activity is automatic and continuous1 we see the impossibility of limiting the term 8sin0 to the sphere of momentary act1 whether conscious or unconscious4 ,e4 ,g4 ,robinson3 8,sin is not mere act--something foreign to the being4 ,it is a quality of being4 ,there is no such thing as a sin apart from a sinner1 or an act apart from an actor4 ,god punishes sinners1 not sins4 ,sin is a mode of being2 as an entity by itself it never existed4 ,god punishes sin as a state1 not as an act4 ,man is not responsible for the consequences of his crimes1 nor for the acts themselves1 except as they are symptomatic of his personal states40 ,dorner1 ,hist4 ,doct4 ,person ,christ1 #e3afb--8,the knowledge of sin has justly been termed the and of philosophy40 ,our treatment of ,holiness1 as belonging to the nature of ,god 7pages #bfh-bge72 of ,will1 as not only the faculty of volitions1 but also a permanent state of the soul 7pages #ejd-eac72 and of ,law as requiring the conformity of man's nature to ,god's holiness 7pages #ecg-edd72 has prepared us for the definition of sin as a state4 ,the chief psychological defect of ,new ,school theology1 next to its making holiness to be a mere form of love1 is its ignoring of the unconscious and subconscious elements in human character4 ,to help our understanding of sin as an underlying and permanent state of the soul1 we subjoin references to recent writers of note upon psychology and its relations to theology4 ,we may preface our quotations by remarking that mind is always greater than its conscious operations4 ,the man is more than his acts4 ,only the smallest part of the self is manifested in the thoughts1 feelings1 and volitions4 ,in counting1 to put myself to sleep1 ,i find1 when my attention has been diverted by other thoughts1 that the counting has gone on all the same4 ,ladd1 ,philosophy of ,mind1 #agf1 speaks of the 8dramatic sundering of the ego40 ,there are dream-conversations4 ,dr4 ,johnson was once greatly vexed at being worsted by his opponent in an argument in a dream4 ,m4 ,maury in a dream corrected the bad ,english of his real self by the good ,english of his other unreal self4 ,spurgeon preached a sermon in his sleep after vainly trying to excogitate one when awake1 and his wife gave him the substance of it after he woke4 ,hegel said that 8,life is divided into two realms--a night-life of genius1 and a day-life of consciousness40 ,du ,prel1 ,philosophy of ,mysticism1 propounds the thesis3 8,the ego is not wholly embraced in self-consciousness10 and claims that there is much of psychical activity within us of which our common waking conception of ourselves takes no account4 ,thus when 8dream dramatizes0--when we engage in a dream-conversation in which our interlocutor's answer comes to us with a shock of surprise--if our own mind is assumed to have furnished that answer1 it has done so by a process of unconscious activity4 ,dwinell1 in ,bib4 ,sac41 ,july1 #ahij3cfi-chi--8,the soul is only imperfectly in possession of its organs1 and is able to report only a small part of its activities in consciousness40 ,thoughts come to us like foundlings laid at our door4 ,we slip in a question to the librarian1 ,memory1 and after leaving it there awhile the answer appears on the bulletin board4 ,delbuf1 ,le ,sommeil et les ,rves1 #ia--8,the dreamer is a momentary and involuntary dupe of his own imagination1 as the poet is the momentary and voluntary dupe1 and the insane man is the permanent and involuntary dupe40 ,if we are the organs not only of our own past thinking1 but1 as ,herbert ,spencer suggests1 also the organs of the past thinking of the race1 his doctrine may give additional1 though unintended1 confirmation to a ,scriptural view of sin4 ,william ,james1 ,will to ,believe1 #caf1 quotes from ,f4 ,w4 ,h4 ,myers1 in ,jour4 ,psych4 ,research1 who likens our ordinary consciousness to the visible part of the solar spectrum2 the total consciousness is like that spectrum prolonged by the inclusion of the ultra-red and the ultra-violet rays--#a to #ab and #if4 8,each of us10 he says1 8is an abiding psychical entity far more extensive than he knows--an individuality which can never express itself completely through any corporeal manifestation4 ,the self manifests itself through the organism2 but there is always some part of the self unmanifested1 and always1 as it seems1 some power of organic expression in abeyance or reserve40 ,william ,james himself1 in ,scribner's ,monthly1 ,march1 #ahij3cfa-cgc1 sketches the hypnotic investigations of ,janet and ,binet4 ,there is a secondary1 subconscious self4 ,hysteria is the lack of synthetising power1 and consequent disintegration of the field of consciousness into mutually exclusive parts4 ,according to ,janet1 the secondary and the primary consciousnesses1 added together1 can never exceed the normally total consciousness of the individual4 ,but ,prof4 ,james says3 8,there are trances which obey another type4 ,i know a non-hysterical woman1 who in her trances knows facts which altogether transcend her possible normal consciousness1 facts about the lives of people whom she never saw or heard of before40 ,our affections are deeper and stronger than we know4 ,we learn how deep and strong they are1 when their current is resisted by affliction or dammed up by death4 ,we know how powerful evil passions are1 only when we try to subdue them4 ,our dreams show us our naked selves4 ,on the morality of dreams1 the ,london ,spectator remarks3 8,our conscience and power of self-control act as a sort of watchdog over our worse selves during the day1 but when the watchdog is off duty1 the primitive or natural man is at liberty to act as he pleases2 our #8soul' has left us at the mercy of our own evil nature1 and in our dreams we become what1 except for the grace of ,god1 we would always be40 ,both in conscience and in will there is a self-diremption4 ,kant's categorical imperative is only one self laying down the law to the other self4 ,the whole ,kantian system of ethics is based on this doctrine of double consciousness4 ,ladd1 in his ,philosophy of ,mind1 #afi sq41 speaks of 8psychical automatism40 ,yet this automatism is possible only to self-conscious and cognitively remembering minds4 ,it is always the 8,i0 that puts itself into 8that other40 ,we could not conceive of the other self except under the figure of the 8,i40 ,all our mental operations are ours1 and we are responsible for them1 because the subconscious and even the unconscious self is the product of past self-conscious thoughts and volitions4 ,the present settled state of our wills is the result of former decisions4 ,the will is a storage battery1 charged by past acts1 full of latent power1 ready to manifest its energy so soon as the force which confines it is withdrawn4 ,on unconscious mental action1 see ,carpenter1 ,mental ,physiology1 #aci1 #eae-edc1 and criticism of ,carpenter1 in ,ireland1 ,blot on the ,brain1 #bbf-bch2 ,bramwell1 ,hypnotism1 its ,history1 ,practice and ,theory1 #ceh-cih2 ,porter1 ,human ,intellect1 #ccc1 #ccd2 versus ,sir ,wm4 ,hamilton1 who adopts the maxim3 8,non sentimus1 nisi sentiamus nos sentire0 7,philosophy1 ed4 ,wight1 #aga74 ,observe also that sin may infect the body1 as well as the soul1 and may bring it into a state of non-conformity to ,god's law 7see ,h4 ,b4 ,smith1 ,syst4 ,theol41 #bfg74 ,in adducing our ,scriptural and rational proof of the definition of sin as a state1 we desire to obviate the objection that this view leaves the soul wholly given over to the power of evil4 ,while we maintain that this is true of man apart from ,god1 we also insist that side by side with the evil bent of the human will there is always an immanent divine power which greatly counteracts the force of evil1 and if not resisted leads the individual soul--even when resisted leads the race at large--toward truth and salvation4 ,this immanent divine power is none other than ,christ1 the eternal ,word1 the ,light which lighteth every man2 see ,john #a3d1 #i4 ,john #a3d1 #i--8;,in him was life1 and the life was the light of men4444 ,there was the true light1 even the light which lighteth every man40 ,see a further statement in ,a4 ,h4 ,strong1 ,cleveland ,sermon1 ,may1 #aijd1 with regard to the old and the new view as to sin3--8,our fathers believed in total depravity1 and we agree with them that man naturally is devoid of love to ,god and that every faculty is weakened1 disordered1 and corrupted by the selfish bent of his will4 ,they held to original sin4 ,the selfish bent of man's will can be traced back to the apostacy of our first parents2 and1 on account of that departure of the race from ,god1 all men are by nature children of wrath4 ,and all this is true1 if it is regarded as a statement of the facts1 apart from their relation to ,christ4 ,but our fathers did not see1 as we do1 that man's relation to ,christ antedated the ,fall and constituted an underlying and modifying condition of man's life4 ,humanity was naturally in ,christ1 in whom all things were created and in whom they all consist4 ,even man's sin did not prevent ,christ from still working in him to counteract the evil and to suggest the good4 ,there was an internal1 as well as an external1 preparation for man's redemption4 ,in this sense1 of a divine principle in man striving against the selfish and godless will1 there was a total redemption1 over against man's total depravity2 and an original grace1 that was even more powerful than original sin4 8,we have become conscious that total depravity alone is not a sufficient or proper expression of the truth2 and the phrase has been outgrown4 ,it has been felt that the old view of sin did not take account of the generous and noble aspirations1 the unselfish efforts1 the strivings after ,god1 of even unregenerate men4 ,for this reason there has been less preaching about sin1 and less conviction as to its guilt and condemnation4 ,the good impulses of men outside the ,christian pale have been often credited to human nature1 when they should have been credited to the indwelling ,spirit of ,christ4 ,i make no doubt that one of our radical weaknesses at this present time is our more superficial view of sin4 ,without some sense of sin's guilt and condemnation1 we cannot feel our need of redemption4 ,john the ,baptist must go before ,christ2 the law must prepare the way for the gospel4 8,my belief is that the new apprehension of ,christ's relation to the race will enable us to declare1 as never before1 the lost condition of the sinner2 while at the same time we show him that ,christ is with him and in him to save4 ,this presence in every man of a power not his own that works for righteousness is a very different doctrine from that 'divinity of man' which is so often preached4 ,the divinity is not the divinity of man1 but the divinity of ,christ4 ,and the power that works for righteousness is not the power of man1 but the power of ,christ4 ,it is a power whose warning1 inviting1 persuading influence renders only more marked and dreadful the evil will which hampers and resists it4 ,depravity is all the worse1 when we recognize in it the constant antagonist of an ever-present1 all-holy1 and all-loving ,redeemer40 #a4 ,proof4 ,as it is readily admitted that the outward act of transgression is properly denominated sin1 we here attempt to show only that lack of conformity to the law of ,god in disposition or state is also and equally to be so denominated4 ,a4 ,from ,scripture4 7a7 ,the words ordinarily translated 8sin10 or used as synonyms for it1 are as applicable to dispositions and states as to acts 7 and a missing1 failure1 coming short sc4 of ,god's will74 ,see ,num4 #ae3bh--8sinneth unwittingly02 ,ps4 #ea3b--8;cleanse me from my sin02 #e--8;,behold1 ,i was brought forth in iniquity2 ,and in sin did my mother conceive me02 ,rom4 #g3ag--8sin which dwelleth in me02 compare ,judges #bj3af1 where the literal meaning of the word appears3 8sling stones at a hair-breadth1 and not miss0 774 ,in a similar manner1 ,,lxx separation from1 rebellion against sc4 ,god2 see ,lev4 #af3af1 #ba2 cf4 ,delitzsch on ,ps4 #cb3a4 ,,lxx bending1 perversion sc4 of what is right1 iniquity2 see ,lev4 #e3ag2 cf4 ,john #g3ah4 ,see also the ,hebrew 1 1 ruin1 confusion1 and the ,greek 1 1 1 1 1 4 ,none of these designations of sin limits it to mere act1--most of them more naturally suggest disposition or state4 implies that man in sin does not reach what he seeks therein2 sin is a state of delusion and deception 7,julius ,mller74 ,on the words mentioned1 see ,girdlestone1 ,o4 ,t4 ,synonyms2 ,cremer1 ,lexicon ,n4 ,t4 ,greek2 ,present ,day ,tracts1 #e3 no4 #bh1 pp4 #dc-dg2 ,trench1 ,n4 ,t4 ,synonyms1 part #b3fa1 #gc4 7b7 ,the ,new ,testament descriptions of sin bring more distinctly to view the states and dispositions than the outward acts of the soul 7#a ,john #c3d-- 1 where 1 not 8transgression of the law10 but1 as both context and etymology show1 8lack of conformity to law0 or 8lawlessness0--,rev4 ,vers474 ,see #a ,john #e3ag--8;,all unrighteousness is sin02 ,rom4 #ad3bc--8whatsoever is not of faith is sin02 ,james #d3ag--8,to him therefore that knoweth to do good1 and doeth it not1 to him it is sin40 ,where the sin is that of not doing1 sin cannot be said to consist in act4 ,it must then at least be a state4 7c7 ,moral evil is ascribed not only to the thoughts and affections1 but to the heart from which they spring 7we read of the 8evil thoughts0 and of the 8evil heart0--,mat4 #ae3ai and ,heb4 #c3ab74 ,see also ,mat4 #e3bb--;anger in the heart is murder2 #bh--;impure desire is adultery4 ,luke #f3de--8the evil man out of the evil treasure of his heart bringeth forth that which is evil40 ,heb4 #c3ab--8;an evil heart of unbelief02 cf4 ,is4 #a3e--8the whole head is sick1 and the whole heart faint02 ,jer4 #ag3i--8,the heart is deceitful above all things1 and it is exceedingly corrupt3 who can know it80--here the sin that cannot be known is not sin of act1 but sin of the heart4 8,below the surface stream1 shallow and light1 ,of what we say we feel2 below the stream1 ,as light1 of what we think we feel1 there flows1 ,with silent current1 strong1 obscure and deep1 ,the central stream of what we feel indeed40 7d7 ,the state or condition of the soul which gives rise to wrong desires and acts is expressly called sin 7,rom4 #g3h--8,sin 444 wrought in me 444 all manner of coveting074 ,john #h3cd--8;,every one that committeth sin is the bondservant of sin02 ,rom4 #g3aa1 #ac1 #ad1 #ag1 #bj--8sin 444 beguiled me 444 working death to me 444 ,i am carnal1 sold under sin 444 sin which dwelleth in me40 ,these representations of sin as a principle or state of the soul are incompatible with the definition of it as a mere act4 ,john ,byrom1 #afia-agfc3 8,think and be careful what thou art within1 ,for there is sin in the desire of sin4 ,think and be thankful in a different case1 ,for there is grace in the desire of grace40 ,alexander1 ,theories of the ,will1 #he--8;,in the person of ,paul is represented the man who has been already justified by faith and who is at peace with ,god4 ,in the #fth chapter of ,romans1 the question is discussed whether such a man is obliged to keep the moral law4 ,but in the #gth chapter the question is not1 must man keep the moral law8 but why is he so incapable of keeping the moral law8 ,the struggle is thus1 not in the soul of the unregenerate man who is dead in sin1 but in the soul of the regenerate man who has been pardoned and is endeavoring to keep the law4444 ,in a state of sin the will is determined toward the bad2 in a state of grace the will is determined toward righteousness2 but not wholly so1 for the flesh is not at once subdued1 and there is a war between the good and bad principles of action in the soul of him who has been pardoned40 7e7 ,sin is represented as existing in the soul1 prior to the consciousness of it1 and as only discovered and awakened by the law 7,rom4 #g3i1 #aj--8when the commandment came1 sin revived1 and ,i died0--if sin 8revived10 it must have had previous existence and life1 even though it did not manifest itself in acts of conscious transgression74 ,rom4 #g3h--8;apart from the law sin is dead0--here is sin which is not yet sin of act4 ,dead or unconscious sin is still sin4 ,the fire in a cave discovers reptiles and stirs them1 but they were there before2 the light and heat do not create them4 ,let a beam of light1 says ,jean ,paul ,richter1 through your window-shutter into a darkened room1 and you reveal a thousand motes floating in the air whose existence was before unsuspected4 ,so the law of ,god reveals our 8hidden faults0 7,ps4 #ai3ab7--;infirmities1 imperfections1 evil tendencies and desires--which also cannot all be classed as acts of transgression4 7f7 ,the allusions to sin as a permanent power or reigning principle1 not only in the individual but in humanity at large1 forbid us to define it as a momentary act1 and compel us to regard it as being primarily a settled depravity of nature1 of which individual sins or acts of transgression are the workings and fruits 7,rom4 #e3ba--8sin reigned in death02 #f3ab--8let not therefore sin reign in your mortal body074 ,in ,rom4 #e3ba1 the reign of sin is compared to the reign of grace4 ,as grace is not an act but a principle1 so sin is not an act but a principle4 ,as the poisonous exhalations from a well indicate that there is corruption and death at the bottom1 so the ever-recurring thoughts and acts of sin are evidence that there is a principle of sin in the heart1--in other words1 that sin exists as a permanent disposition or state4 ,a momentary act cannot 8reign0 nor 8dwell02 a disposition or state can4 ,maudsley1 ,sleep1 its ,psychology1 makes the damaging confession3 8,if we were held responsible for our dreams1 there is no living man who would not deserve to be hanged40 7g7 ,the ,mosaic sacrifices for sins of ignorance and of omission1 and especially for general sinfulness1 are evidence that sin is not to be limited to mere act1 but that it includes something deeper and more permanent in the heart and the life 7,lev4 #a3c2 #e3aa2 #ab3h2 cf4 ,luke #b3bd74 ,the sin-offering for sins of ignorance 7,lev4 #d3ad1 #bj1 #ca71 the trespass-offering for sins of omission 7,lev4 #e3e1 #f71 and the burnt offering to expiate general sinfulness 7,lev4 #a3c2 cf4 ,luke #b3bb-bd71 all witness that sin is not confined to mere act4 ,john #a3bi--8the ,lamb of ,god1 who taketh away the sin10 not the sins1 8of the world04 ,see ,oehler1 ,o4 ,t4 ,theology1 #a3bcc2 ,schmid1 ,bib4 ,theol4 ,n4 ,t41 #aid1 #cha1 #ddb1 #ddh1 #dib1 #fjd2 ,philippi1 ,glaubenslehre1 #c3baj-bag2 ,julius ,mller1 ,doctrine of ,sin1 #b3bei-cjf2 ,edwards1 ,works4 #c3af-ah4 ,for the ,new ,school definition of sin1 see ,fitch1 ,nature of ,sin1 and ,park1 in ,bib4 ,sac41 #g3eea4 ,b4 ,from the common judgment of mankind4 7a7 ,men universally attribute vice as well as virtue not only to conscious and deliberate acts1 but also to dispositions and states4 ,belief in something more permanently evil than acts of transgression is indicated in the common phrases1 8hateful temper10 8wicked pride10 8bad character40 ,as the beatitudes 7,mat4 #e3a-ab7 are pronounced1 not upon acts1 but upon dispositions of the soul1 so the curses of the law are uttered not so much against single acts of transgression as against the evil affections from which they spring4 ,compare the 8works of the flesh0 7,gal4 #e3ai7 with the 8fruit of the ,spirit0 7#e3bb74 ,in both1 dispositions and states predominate4 7b7 ,outward acts1 indeed1 are condemned only when they are regarded as originating in1 and as symptomatic of1 evil dispositions4 ,civil law proceeds upon this principle in holding crime to consist1 not alone in the external act1 but also in the evil motive or intent with which it is performed4 ,the mens rea is essential to the idea of crime4 ,the 8idle-word0 7,mat #ab3cf7 shall be brought into the judgment1 not because it is so important in itself1 but because it is a floating straw that indicates the direction of the whole current of the heart and life4 ,murder differs from homicide1 not in any outward respect1 but simply because of the motive that prompts it1--and that motive is always1 in the last analysis1 an evil disposition or state4 7c7 ,the stronger an evil disposition1 or in other words1 the more it connects itself with1 or resolves itself into1 a settled state or condition of the soul1 the more blameworthy is it felt to be4 ,this is shown by the distinction drawn between crimes of passion and crimes of deliberation4 ,edwards3 8,guilt consists in having one's heart wrong1 and in doing wrong from the heart40 ,there is guilt in evil desires1 even when the will combats them4 ,but there is greater guilt when the will consents4 ,the outward act may be in each case the same1 but the guilt of it is proportioned to the extent to which the evil disposition is settled and strong4 7d7 ,this condemning sentence remains the same1 even although the origin of the evil disposition or state cannot be traced back to any conscious act of the individual4 ,neither the general sense of mankind1 nor the civil law in which this general sense is expressed1 goes behind the fact of an existing evil will4 ,whether this evil will is the result of personal transgression or is a hereditary bias derived from generations passed1 this evil will is the man himself1 and upon him terminates the blame4 ,we do not excuse arrogance or sensuality upon the ground that they are family traits4 ,the young murderer in ,boston was not excused upon the ground of a congenitally cruel disposition4 ,we repent in later years of sins of boyhood1 which we only now see to be sins2 and converted cannibals repent1 after becoming ,christians1 of the sins of heathendom which they once committed without a thought of their wickedness4 ,the peacock cannot escape from his feet by flying1 nor can we absolve ourselves from blame for an evil state of will by tracing its origin to a remote ancestry4 ,we are responsible for what we are4 ,how this can be1 when we have not personally and consciously originated it1 is the problem of original sin1 which we have yet to discuss4 7e7 ,when any evil disposition has such strength in itself1 or is so combined with others1 as to indicate a settled moral corruption in which no power to do good remains1 this state is regarded with the deepest disapprobation of all4 ,sin weakens man's power of obedience1 but the can-not is a will-not1 and is therefore condemnable4 ,the opposite principle would lead to the conclusion that1 the more a man weakened his powers by transgression1 the less guilty he would be1 until absolute depravity became absolute innocence4 ,the boy who hates his father cannot change his hatred into love by a single act of will2 but he is not therefore innocent4 ,spontaneous and uncontrollable profanity is the worst profanity of all4 ,it is a sign that the whole will1 like a subterranean ,kentucky river1 is moving away from ,god1 and that no recuperative power is left in the soul which can reach into the depths to reverse its course4 ,see ,dorner1 ,glaubenslehre1 #b3aaj-aad2 ,shedd1 ,hist4 ,doct41 #b3gi-ib1 #aeb-aeg2 ,richards1 ,lectures on ,theology1 #bef-cja2 ,edwards1 ,works1 #b3acd2 ,baird1 ,elohim ,revealed1 #bdc-bfb2 ,princeton ,essays1 #b3bbd-bci2 ,van ,oosterzee1 ,dogmatics1 #cid4 ,c4 ,from the experience of the ,christian4 ,christian experience is a testing of ,scripture truth1 and therefore is not an independent source of knowledge4 ,it may1 however1 corroborate conclusions drawn from the word of ,god4 ,since the judgment of the ,christian is formed under the influence of the ,holy ,spirit1 we may trust this more implicitly than the general sense of the world4 ,we affirm1 then1 that just in proportion to his spiritual enlightenment and self-knowledge1 the ,christian 7a7 ,regards his outward deviations from ,god's law1 and his evil inclinations and desires1 as outgrowths and revelations of a depravity of nature which lies below his consciousness2 and 7b7 ,repents more deeply for this depravity of nature1 which constitutes his inmost character and is inseparable from himself1 than for what he merely feels or does4 ,in proof of these statements we appeal to the biographies and writings of those in all ages who have been by general consent regarded as most advanced in spiritual culture and discernment4 8,intelligentia prima est1 ut te noris peccatorem40 ,compare ,david's experience1 ,ps4 #ea3f--8;,behold1 thou desirest truth in the inward parts3 ,and in the hidden part thou wilt make me to know wisdom0--with ,paul's experience in ,rom4 #g3bd--8,wretched man that ,i am6 who shall deliver me out of the body of this death80--with ,isaiah's experience 7#f3e71 when in the presence of ,god's glory he uses the words of the leper 7,lev4 #ac3de7 and calls himself 8unclean10 and with ,peter's experience 7,luke #e3h7 when at the manifestation of ,christ's miraculous power he 8fell down at ,jesus' knees1 saying1 ,depart from me2 for ,i am a sinful man1 ,o ,lord40 ,so the publican cries3 8,god1 be thou merciful to me the sinner0 7,luke #ah3ac71 and ,paul calls himself the 8chief0 of sinners 7#a ,tim4 #a3ae74 ,it is evident that in none of these cases were there merely single acts of transgression in view2 the humiliation and self-abhorrence were in view of permanent states of depravity4 ,van ,oosterzee3 8,what we do outwardly is only the revelation of our inner nature40 ,the outcropping and visible rock is but small in extent compared with the rock that is underlying and invisible4 ,the iceberg has eight-ninths of its mass below the surface of the sea1 yet icebergs have been seen near ,cape ,horn from #gjj to #hjj feet high above the water4 ,it may be doubted whether any repentance is genuine which is not repentance for sin rather than for sins2 compare ,john #af3h--the ,holy ,spirit 8will convict the world in respect of sin_/0 ,on the difference between conviction of sins and conviction of sin1 see ,hare1 ,mission of the ,comforter4 ,dr4 ,a4 ,j4 ,gordon1 just before his death1 desired to be left alone4 ,he was then overheard confessing his sins in such seemingly extravagant terms as to excite fear that he was in delirium4 ,martensen1 ,dogmatics1 #chi--,luther during his early experience 8often wrote to ,staupitz3 #8,oh1 my sins1 my sins6' and yet in the confessional he could name no sins in particular which he had to confess2 so that it was clearly a sense of the general depravity of his nature which filled his soul with deep sorrow and pain40 ,luther's conscience would not accept the comfort that he wished to be without sin1 and therefore had no real sin4 ,when he thought himself too great a sinner to be saved1 ,staupitz replied3 8,would you have the semblance of a sinner and the semblance of a ,savior80 ,after twenty years of religious experience1 ,jonathan ,edwards wrote 7,works #a3bb1 #bc2 also #c3af-ah73 8,often since ,i have lived in this town ,i have had very affecting views of my own sinfulness and vileness1 very frequently to such a degree as to hold me in a kind of loud weeping1 sometimes for a considerable time together1 so that ,i have been often obliged to shut myself up4 ,i have had a vastly greater sense of my own wickedness and the badness of my heart than ever ,i had before my conversion4 ,it has often appeared to me that if ,god should mark iniquity against me1 ,i should appear the very worst of all mankind1 of all that have been since the beginning of the world to this time2 and that ,i should have by far the lowest place in hell4 ,when others that have come to talk with me about their soul's concerns have expressed the sense they have had of their own wickedness1 by saying that it seemed to them they were as bad as the devil himself2 ,i thought their expressions seemed exceeding faint and feeble to represent my wickedness40 ,edwards continues3 8,my wickedness1 as ,i am in myself1 has long appeared to me perfectly ineffable and swallowing up all thought and imagination--like an infinite deluge1 or mountains over my head4 ,i know not how to express better what my sins appear to me to be1 than by heaping infinite on infinite and multiplying infinite by infinite4 ,very often for these many years1 these expressions are in my mind and in my mouth3 #8,infinite upon infinite--infinite upon infinite6' ,when ,i look into my heart and take a view of my wickedness1 it looks like an abyss infinitely deeper than hell4 ,and it appears to me that were it not for free grace1 exalted and raised up to the infinite height of all the fulness and glory of the great ,jehovah1 and the arm of his power and grace stretched forth in all the majesty of his power and in all the glory of his sovereignty1 ,i should appear sunk down in my sins below hell itself1 far beyond the sight of everything but the eye of sovereign grace that can pierce even down to such a depth4 ,and yet it seems to me that my conviction of sin is exceeding small and faint2 it is enough to amaze me that ,i have no more sense of my sin4 ,i know certainly that ,i have very little sense of my sinfulness4 ,when ,i have had turns of weeping for my sins1 ,i thought ,i knew at the time that my repentance was nothing to my sin4444 ,it is affecting to think how ignorant ,i was1 when a young ,christian1 of the bottomless1 infinite depths of wickedness1 pride1 hypocrisy1 and deceit left in my heart40 ,jonathan ,edwards was not an ungodly man1 but the holiest man of his time4 ,he was not an enthusiast1 but a man of acute1 philosophic mind4 ,he was not a man who indulged in exaggerated or random statements1 for with his power of introspection and analysis he combined a faculty and habit of exact expression unsurpassed among the sons of men4 ,if the maxim 8cuique in arte sua credendum est0 is of any value1 ,edwards's statements in a matter of religious experience are to be taken as correct interpretations of the facts4 ,h4 ,b4 ,smith 7,system4 ,theol41 #bge7 quotes ,thomasius as saying3 8,it is a striking fact in ,scripture that statements of the depth and power of sin are chiefly from the regenerate40 ,another has said that 8a serpent is never seen at its whole length until it is dead40 ,thomas ,kempis 7ed4 ,gould and ,lincoln1 #adb7--8;,do not think that thou hast made any progress toward perfection1 till thou feelest that thou art less than the least of all human beings40 ,young's ,night ,thoughts3 8,heaven's ,sovereign saves all beings but himself ,that hideous sight--a naked human heart40 ,law's ,serious ,call to a ,devout and ,holy ,life3 8,you may justly condemn yourself for being the greatest sinner that you know1 #a4 ,because you know more of the folly of your own heart than of other people's1 and can charge yourself with various sins which you know only of yourself and cannot be sure that others are guilty of them4 #b4 ,the greatness of our guilt arises from the greatness of ,god's goodness to us4 ,you know more of these aggravations of your sins than you do of the sins of other people4 ,hence the greatest saints have in all ages condemned themselves as the greatest sinners40 ,we may add3 #c4 ,that1 since each man is a peculiar being1 each man is guilty of peculiar sins1 and in certain particulars and aspects may constitute an example of the enormity and hatefulness of sin1 such as neither earth nor hell can elsewhere show4 ,of ,cromwell1 as a representative of the ,puritans1 ,green says 7,short ,history of the ,english ,people1 #ded73 8,the vivid sense of the divine ,purity close to such men1 made the life of common men seem sin40 ,dr4 ,arnold of ,rugby 7,life and ,corresp41 ,app4 ,d473 8,in a deep sense of moral evil1 more perhaps than anything else1 abides a saving knowledge of ,god40 ,augustine1 on his death-bed1 had the #cb;d ,psalm written over against him on the wall4 ,for his expressions with regard to sin1 see his ,confessions1 book #aj4 ,see also ,shedd1 ,discourses and ,essays1 #bhd1 note4 #b4 ,inferences4 ,in the light of the preceding discussion1 we may properly estimate the elements of truth and of error in the common definition of sin as 8the voluntary transgression of known law40 7a7 ,not all sin is voluntary as being a distinct and conscious volition2 for evil disposition and state often precede and occasion evil volition1 and evil disposition and state are themselves sin4 ,all sin1 however1 is voluntary as springing either directly from will1 or indirectly from those perverse affections and desires which have themselves originated in will4 8,voluntary0 is a term broader then 8volitional10 and includes all those permanent states of intellect and affection which the will has made what they are4 ,will1 moreover1 is not to be regarded as simply the faculty of volitions1 but as primarily the underlying determination of the being to a supreme end4 ,will1 as we have seen1 includes preference 71 voluntas1 ,wille7 as well as volition 71 arbitrium1 ,willkr74 ,we do not1 with ,edwards and ,hodge1 regard the sensibilities as states of the will4 ,they are1 however1 in their character and their objects determined by the will1 and so they may be called voluntary4 ,the permanent state of the will 7,new ,school 8elective preference07 is to be distinguished from the permanent state of the sensibilities 7dispositions1 or desires74 ,but both are voluntary because both are due to past decisions of the will1 and 8whatever springs from will we are responsible for0 7,shedd1 ,discourses and ,essays1 #bdc74 ,julius ,mller1 #b3ea--8,we speak of self-consciousness and reason as something which the ego has1 but we identify the will with the ego4 ,no one would say1 #8my will has decided this or that1' although we do say1 #8my reason1 my conscience teaches me this or that4' ,the will is the very man himself1 as ,augustine says3 #8,voluntas est in omnibus2 imo omnes nihil aliud quam voluntates sunt4' 0 ,for other statements of the relation of disposition to will1 see ,alexander1 ,moral ,science1 #aea--8;,in regard to dispositions1 we say that they are in a sense voluntary4 ,they properly belong to the will1 taking the word in a large sense4 ,in judging of the morality of voluntary acts1 the principle from which they proceed is always included in our view and comes in for a large part of the blame02 see also pages #bja1 #bjg1 #bjh4 ,edwards on the ,affections1 #c3a-bb2 on the ,will1 #c3d--8,the affections are only certain modes of the exercise of the will40 ,a4 ,a4 ,hodge1 ,outlines of ,theology1 #bcd--8;,all sin is voluntary1 in the sense that all sin has its root in the perverted dispositions1 desires1 and affections which constitute the depraved state of the will40 ,but to ,alexander1 ,edwards1 and ,hodge1 we reply that the first sin was not voluntary in this sense1 for there was no such depraved state of the will from which it could spring4 ,we are responsible for dispositions1 not upon the ground that they are a part of the will1 but upon the ground that they are effects of will1 in other words1 that past decisions of the will have made them what they are4 ,see pages #ejd-eac4 7b7 ,deliberate intention to sin is an aggravation of transgression1 but it is not essential to constitute any given act or feeling a sin4 ,those evil inclinations and impulses which rise unbidden and master the soul before it is well aware of their nature1 are themselves violations of the divine law1 and indications of an inward depravity which in the case of each descendant of ,adam is the chief and fontal transgression4 ,joseph ,cook3 8,only the surface-water of the sea is penetrated with light4 ,beneath is a half-lit region4 ,still further down is absolute darkness4 ,we are greater than we know40 ,weismann1 ,heredity1 #b3h--8;,at the depth of #agj meters1 or #eeb feet1 there is about as much light as that of a starlight night when there is no moon4 ,light penetrates as far as #djj meters1 or #a1cjj feet1 but animal life exists at a depth of #d1jjj meters1 or #ac1jjj feet4 ,below #a1cjj feet1 all animals are blind40 7,cf4 ,ps4 #ea3f2 #ai3ab--8the inward parts 444 the hidden parts 444 hidden faults0--hidden not only from others1 but even from ourselves47 ,the light of consciousness plays only on the surface of the waters of man's soul4 7c7 ,knowledge of the sinfulness of an act or feeling is also an aggravation of transgression1 but it is not essential to constitute it a sin4 ,moral blindness is the effect of transgression1 and1 as inseparable from corrupt affections and desires1 is itself condemned by the divine law4 ,it is our duty to do better than we know4 ,our duty of knowing is as real as our duty of doing4 ,sin is an opiate4 ,some of the most deadly diseases do not reveal themselves in the patient's countenance1 nor has the patient any adequate understanding of his malady4 ,there is an ignorance which is indolence4 ,men are often unwilling to take the trouble of rectifying their standards of judgment4 ,there is also an ignorance which is intention4 ,instance many students' ignorance of ,college laws4 ,we cannot excuse disobedience by saying3 8,i forgot40 ,god's commandment is3 8,remember0--as in ,ex4 #bj3h2 cf4 #b ,pet4 #c3e--8;,for this they wilfully forget40 8,ignorantia legis neminem excusat40 ,rom4 #b3ab--8;as many as have sinned without the law shall also perish without the law02 ,luke #ab3dh--8;he that knew not1 and did things worthy of stripes1 shall be beaten though with few stripes40 ,the aim of revelation and of preaching is to bring man 8to himself0 7cf4 ,luke #ae3ag7--to show him what he has been doing and what he is4 ,goethe3 8,we are never deceived3 we deceive ourselves40 ,royce1 ,world and ,individual1 #b3cei--8,the sole possible free moral action is then a freedom that relates to the present fixing of attention upon the ideas of the ,ought which are already present4 ,to sin is consciously to choose to forget1 through a narrowing of the field of attention1 an ,ought that one already recognizes40 7d7 ,ability to fulfill the law is not essential to constitute the non-fulfilment sin4 ,inability to fulfill the law is a result of transgression1 and1 as consisting not in an original deficiency of faculty but in a settled state of the affections and will1 it is itself condemnable4 ,since the law presents the holiness of ,god as the only standard for the creature1 ability to obey can never be the measure of obligation or the test of sin4 ,not power to the contrary1 in the sense of ability to change all our permanent states by mere volition1 is the basis of obligation and responsibility2 for surely ,satan's responsibility does not depend upon his power at any moment to turn to ,god and be holy4 ,definitions of sin--,melanchthon3 ,defectus vel inclinatio vel actio pugnans cum lege ,dei4 ,calvin3 ,illegalitas1 seu difformitas a lege4 ,hollaz3 ,aberratio a lege divina4 ,hollaz adds3 8,voluntariness does not enter into the definition of sin1 generically considered4 ,sin may be called voluntary1 either in respect to its cause1 as it inheres in the will1 or in respect to the act1 as it procedes from deliberate volition4 ,here is the antithesis to the ,roman ,catholics and to the ,socinians1 the latter of whom define sin as a voluntary i4 e41 a volitional transgression of law0--a view1 says ,hase 7,hutterus ,redivivus1 #aath ed41 #afb-afd71 8which is derived from the necessary methods of civil tribunals1 and which is incompatible with the orthodox doctrine of original sin40 ,on the ,new ,school definition of sin1 see ,fairchild1 ,nature of ,sin1 in ,bib4 ,sac41 #be3cj-dh2 ,whedon1 in ,bib4 ,sac41 #ai3bea1 and ,on the ,will1 #cbh4 ,per contra1 see ,hodge1 ,syst4 ,theol41 #b3ahj-aij2 ,lawrence1 ,old ,school in ,n4 ,e4 ,theol41 in ,bib4 ,sac41 #bj3cag-cbh2 ,julius ,mller1 ,doc4 ,sin1 #a3dj-gb2 ,nitzsch1 ,christ4 ,doct41 #baf2 ,luthardt1 ,compendium der ,dogmatik1 #abd-abf4 ,,ii4 ,the ,essential ,principle of ,sin4 ,the definition of sin as lack of conformity to the divine law does not exclude1 but rather necessitates1 an inquiry into the characterizing motive or impelling power which explains its existence and constitutes its guilt4 ,only three views require extended examination4 ,of these the first two constitute the most common excuses for sin1 although not propounded for this purpose by their authors3 ,sin is due 7#a7 to the human body1 or 7#b7 to finite weakness4 ,the third1 which we regard as the ,scriptural view1 considers sin as 7#c7 the supreme choice of self1 or selfishness4 ,in the preceding section on the ,definition of ,sin1 we showed that sin is a state1 and a state of the will4 ,we now ask3 ,what is the nature of this state8 and we expect to show that it is essentially a selfish state of the will4 #a4 ,sin as ,sensuousness4 ,this view regards sin as the necessary product of man's sensuous nature--a result of the soul's connection with a physical organism4 ,this is the view of ,schleiermacher and of ,rothe4 ,more recent writers1 with ,john ,fiske1 regard moral evil as man's inheritance from a brute ancestry4 ,for statement of the view here opposed1 see ,schleiermacher1 ,der ,christliche ,glaube1 #a3cfa-cfd--8,sin is a prevention of the determining power of the spirit1 caused by the independence 7,selbstndigkeit7 of the sensuous functions40 ,the child lives at first a life of sense1 in which the bodily appetites are supreme4 ,the senses are the avenues of all temptation1 the physical domineers over the spiritual1 and the soul never shakes off the body4 ,sin is1 therefore1 a malarious exhalation from the low grounds of human nature1 or1 to use the words of ,schleiermacher1 8a positive opposition of the flesh to the spirit40 ,pfleiderer1 ,prot4 ,theol4 seit ,kant1 #aac1--says that ,schleiermacher here repeats ,spinoza's 8inability of the spirit to control the sensuous affections40 ,pfleiderer1 ,philos4 ,religion1 #a3bcj--8;,in the development of man out of naturality1 the lower impulses have already won a power of self-assertion and resistance1 before the reason could yet come to its valid position and authority4 ,as this propensity of the self-will is grounded in the specific nature of man1 it may be designated as inborn1 hereditary1 or original sinfulness40 ,rothe's view of sin may be found in his ,dogmatik1 #a3cjj-cjb2 notice the connection of ,rothe's view of sin with his doctrine of continuous creation 7see page #daf of this ,compendium74 ,encyclopdia ,britannica1 #ba3b--8,rothe was a thorough going evolutionist who regarded the natural man as the consummation of the development of physical nature1 and regarded spirit as the personal attainment1 with divine help1 of those beings in whom the further creative process of moral development is carried on4 ,this process of development necessarily takes an abnormal form and passes through the phase of sin4 ,this abnormal condition necessitates a fresh creative act1 that of salvation1 which was however from the very first a part of the divine plan of development4 ,rothe1 notwithstanding his evolutionary doctrine1 believed in the supernatural birth of ,christ40 ,john ,fiske1 ,destiny of ,man1 #ajc--8,original sin is neither more nor less than the brute inheritance which every man carries with him1 and the process of evolution is an advance toward true salvation40 ,thus man is a sphynx in whom the human has not yet escaped from the animal4 ,so ,bowne1 ,atonement1 #fi1 declares that sin is 8a relic of the animal not yet outgrown1 a resultant of the mechanism of appetite and impulse and reflex action for which the proper inhibitions are not yet developed4 ,only slowly does it grow into a consciousness of itself as evil4444 ,it would be hysteria to regard the common life of men as rooting in a conscious choice of unrighteousness40 ,in refutation of this view1 it will be sufficient to urge the following considerations3 7a7 ,it involves an assumption of the inherent evil of matter1 at least so far as regards the substance of man's body4 ,but this is either a form of dualism1 and may be met with the objections already brought against that system1 or it implies that ,god1 in being the author of man's physical organism1 is also the responsible originator of human sin4 ,this has been called the 8caged-eagle theory0 of man's existence2 it holds that the body is a prison only1 or1 as ,plato expressed it1 8the tomb of the soul10 so that the soul can be pure only by escaping from the body4 ,but matter is not eternal4 ,god made it1 and made it pure4 ,the body was made to be the servant of the spirit4 ,we must not throw the blame of sin upon the senses1 but upon the spirit that used the senses so wickedly4 ,to attribute sin to the body is to make ,god1 the author of the body1 to be also the author of sin1--which is the greatest of blasphemies4 ,men cannot 8justly accuse ,their ,maker1 or their making1 or their fate0 7,milton1 ,paradise ,lost1 #c3aab74 ,sin is a contradiction within the spirit itself1 and not simply between the spirit and the flesh4 ,sensuous activities are not themselves sinful--this is essential ,manichanism4 ,robert ,burns was wrong when he laid the blame for his delinquencies upon 8the passions wild and strong40 ,and ,samuel ,johnson was wrong when he said that 8,every man is a rascal so soon as he is sick40 ,the normal soul has power to rise above both passion and sickness and to make them serve its moral development4 ,on the development of the body1 as the organ of sin1 see ,straffen's ,hulsean ,lectures on ,sin1 #cc-ej4 ,the essential error of this view is its identification of the moral with the physical4 ,if it were true1 then ,jesus1 who came in human flesh1 must needs be a sinner4 7b7 ,in explaining sin as an inheritance from the brute1 this theory ignores the fact that man1 even though derived from a brute ancestry1 is no longer brute1 but man1 with power to recognize and to realize moral ideals1 and under no necessity to violate the law of his being4 ,see ,a4 ,h4 ,strong1 ,christ in ,creation1 #afc-ahj1 on ,the ,fall and the ,redemption of ,man1 in the ,light of ,evolution3 8,evolution has been thought to be incompatible with any proper doctrine of a fall4 ,it has been assumed by many that man's immoral course and conduct are simply survivals of his brute inheritance1 inevitable remnants of his old animal propensities1 yieldings of the weak will to fleshly appetites and passions4 ,this is to deny that sin is truly sin1 but it is also to deny that man is truly man4444 ,sin must be referred to freedom1 or it is not sin4 ,to explain it as the natural result of weak will overmastered by lower impulses is to make the animal nature1 and not the will1 the cause of transgression4 ,and that is to say that man at the beginning is not man1 but brute40 ,see also ,d4 ,w4 ,simon1 in ,bib4 ,sac41 ,jan4 #ahig3a-bj--8,the key to the strange and dark contrast between man and his animal ancestry is to be found in the fact of the ,fall4 ,other species live normally4 ,no remnant of the reptile hinders the bird4 ,the bird is a true bird4 ,only man fails to live normally and is a true man only after ages of sin and misery40 ,marlowe very properly makes his ,faustus to be tempted by sensual baits only after he has sold himself to ,satan for power4 ,to regard vanity1 deceitfulness1 malice1 and revenge as inherited from brute ancestors is to deny man's original innocence and the creatorship of ,god4 ,b4 ,w4 ,lockhart3 8,the animal mind knows not ,god1 is not subject to his law1 neither indeed can be1 just because it is animal1 and as such is incapable of right or wrong4444 ,if man were an animal and nothing more1 he could not sin4 ,it is by virtue of being something more1 that he becomes capable of sin4 ,sin is the yielding of the known higher to the known lower4 ,it is the soul's abdication of its being to the brute4444 ,hence the need of spiritual forces from the spiritual world of divine revelation1 to heal and build and discipline the soul within itself1 giving it the victory over the animal passions which constitute the body and over the kingdom of blind desire which constitutes the world4 ,the final purpose of man is growth of the soul into liberty1 truth1 love1 likeness to ,god4 ,education is the word that covers the movement1 and probation is incident to education40 ,we add that reparation for past sin and renewing power from above must follow probation1 in order to make education possible4 ,some recent writers hold to a real fall of man1 and yet regard that fall as necessary to his moral development4 ,emma ,marie ,caillard1 in ,contemp4 ,rev41 ,dec4 #ahic3 #hgi--8,man passed out of a state of innocence--unconscious of his own imperfection--into a state of consciousness of it4 ,the will became slave instead of master4 ,the result would have been the complete stoppage of his evolution but for redemption1 which restored his will and made the continuance of his evolution possible4 ,incarnation was the method of redemption4 ,but even apart from the fall1 this incarnation would have been necessary to reveal to man the goal of his evolution and so to secure his coperation in it40 ,lisle1 ,evolution of ,spiritual ,man1 #ci1 and in ,bib4 ,sac41 ,july1 #ahib3 #dca-deb--8;,evolution by catastrophe in the natural world has a striking analogue in the spiritual world4444 ,sin is primarily not so much a fall from a higher to a lower1 as a failure to rise from a lower to a higher2 not so much eating of the forbidden tree1 as failure to partake of the tree of life4 ,the latter represented communion and correspondence with ,god1 and had innocent man continued to reach out for this1 he would not have fallen4 ,man's refusal to choose the higher preceded and conditioned his fall to the lower1 and the essence of sin is therefore in this refusal1 whatever may cause the will to make it4444 ,man chose the lower of his own free will4 ,then his centripetal force was gone4 ,his development was swiftly and endlessly away from ,god4 ,he reverted to his original type of savage animalism2 and yet1 as a self-conscious and free-acting being1 he retained a sense of responsibility that filled him with fear and suffering40 ,on the development-theory of sin1 see ,w4 ,w4 ,mc,lane1 in ,new ,englander1 #ahia3 #ahj-ahh2 ,a4 ,b4 ,bruce1 ,apologetics1 #fj-fb2 ,lyman ,abbott1 ,evolution of ,christianity1 #bjc-bjh2 ,le ,conte1 ,evolution1 #ccj1 #cfe-cge2 ,henry ,drummond1 ,ascent of ,man1 #a-ac1 #cbi1 #cdb2 ,salem ,wilder1 ,life1 its ,nature1 #bff-bgc2 ,wm4 ,graham1 ,creed of ,science1 #ch-dd2 ,frank ,h4 ,foster1 ,evolution and the ,evangelical ,system2 ,chandler1 ,the ,spirit of ,man1 #de-dg4 7c7 ,it rests upon an incomplete induction of facts1 taking account of sin solely in its aspect of self-degradation1 but ignoring the worst aspect of it as self-exaltation4 ,avarice1 envy1 pride1 ambition1 malice1 cruelty1 revenge1 self-righteousness1 unbelief1 enmity to ,god1 are none of them fleshly sins1 and upon this principle are incapable of explanation4 ,two historical examples may suffice to show the insufficiency of the sensuous theory of sin4 ,goethe was not a markedly sensual man2 yet the spiritual vivisection which he practised on ,friederike ,brion1 his perfidious misrepresentation of his relations with ,kestner's wife in the 8,sorrows of ,werther10 and his flattery of ,napoleon1 when a patriot would have scorned the advances of the invader of his country1 show ,goethe to have been a very incarnation of heartlessness and selfishness4 ,the patriot ,boerne said of him3 8,not once has he ever advanced a poor solitary word in his country's cause--he who from the lofty height he has attained might speak out what none other but himself would dare pronounce40 ,it has been said that ,goethe's first commandment to genius was3 8,thou shalt love thy neighbor and thy neighbor's wife40 ,his biographers count up sixteen women to whom he made love and who reciprocated his affection1 though it is doubtful whether he contented himself with the doctrine of #af to #a4 ,as ,sainte-,beuve said of ,chteaubriand's attachments3 8,they are like the stars in the sky1--the longer you look1 the more of them you discover40 ,christiane ,vulpius1 after being for seventeen years his mistress1 became at last his wife4 ,but the wife was so slighted that she was driven to intemperance1 and ,goethe's only son inherited her passion and died of drink4 ,goethe was the great heathen of modern ,christendom1 deriding self-denial1 extolling self-confidence1 attention to the present1 the seeking of enjoyment1 and the submission of one's self to the decrees of fate4 ,hutton calls ,goethe 8a ,narcissus in love with himself40 ,like ,george ,eliot's 8,dinah10 in ,adam ,bede1 ,goethe's 8,confessions of a ,beautiful ,soul10 in ,wilhelm ,meister1 are the purely artistic delineation of a character with which he had no inner sympathy4 ,on ,goethe1 see ,hutton1 ,essays1 #b3a-gi2 ,shedd1 ,dogm4 ,theology1 #a3dij2 ,a4 ,h4 ,strong1 ,great ,poets1 #bgi-cca2 ,principal ,shairp1 ,culture and ,religion1 #af--8;,goethe1 the high priest of culture1 loathes ,luther1 the preacher of righteousness02 ,s4 ,law ,wilson1 ,theology of ,modern ,literature1 #adi-aef4 ,napoleon was not a markedly sensual man1 but 8his self-sufficiency surpassed the self-sufficiency of common men as the great ,sahara desert surpasses an ordinary sand patch40 ,he wantonly divulged his amours to ,josephine1 with all the details of his ill-conduct1 and when she revolted from them1 he only replied3 8,i have the right to meet all your complaints with an eternal ,i40 ,when his wars had left almost no able-bodied men in ,france1 he called for the boys1 saying3 8,a boy can stop a bullet as well as a man10 and so the ,french nation lost two inches of stature4 ,before the battle of ,leipzig1 when there was prospect of unexampled slaughter1 he exclaimed3 8,what are the lives of a million of men1 to carry out the will of a man like me80 ,his most truthful epitaph was3 8,the little butchers of ,ghent to ,napoleon the ,great0 butcher4 ,heine represents ,napoleon as saying to the world3 8,thou shalt have no other gods before me40 ,memoirs of ,madame de ,rmusat1 #a3bbe--8;,at a fte given by the city of ,paris to the ,emperor1 the repertory of inscriptions being exhausted1 a brilliant device was resorted to4 ,over the throne which he was to occupy1 were placed1 in letters of gold1 the following words from the ,holy ,scriptures3 #8,i am the ,i am4' ,and no one seemed to be scandalized40 ,iago1 in ,shakespeare's ,othello1 is the greatest villain of all literature2 but ,coleridge1 ,works1 #d3ahj1 calls attention to his passionless character4 ,his sin is1 like that of ,goethe and of ,napoleon1 sin not of the flesh but of the intellect and will4 7d7 ,it leads to absurd conclusions1--as1 for example1 that asceticism1 by weakening the power of sense1 must weaken the power of sin2 that man becomes less sinful as his senses fail with age2 that disembodied spirits are necessarily holy2 that death is the only ,redeemer4 ,asceticism only turns the current of sin in other directions4 ,spiritual pride and tyranny take the place of fleshly desires4 ,the miser clutches his gold more closely as he nears death4 ,satan has no physical organism1 yet he is the prince of evil4 ,not our own death1 but ,christ's death1 saves us4 ,but when ,rousseau's mile comes to die1 he calmly declares3 8,i am delivered from the trammels of the body1 and am myself without contradiction40 ,at the age of seventy-five ,goethe wrote to ,eckermann3 8,i have ever been esteemed one of fortune's favorites1 nor can ,i complain of the course my life has taken4 ,yet truly there has been nothing but care and toil1 and ,i may say that ,i have never had four weeks of genuine pleasure40 ,shedd1 ,dogm4 ,theology1 #b3gdc--8,when the authoritative demand of ,jesus ,christ1 to confess sin and beg remission through atoning blood1 is made to ,david ,hume1 or ,david ,strauss1 or ,john ,stuart ,mill1 none of whom were sensualists1 it wakens intense mental hostility40 7e7 ,it interprets ,scripture erroneously4 ,in passages like ,rom4 #g3ah-- 1 1 --1 or flesh1 signifies1 not man's body1 but man's whole being when destitute of the ,spirit of ,god4 ,the ,scriptures distinctly recognize the seat of sin as being in the soul itself1 not in its physical organism4 ,god does not tempt man1 nor has he made man's nature to tempt him 7,james #a3ac1 #ad74 ,in the use of the term 8flesh10 ,scripture puts a stigma upon sin1 and intimates that human nature without ,god is as corruptible and perishable as the body would be without the soul to inhabit it4 ,the 8carnal mind10 or 8mind of the flesh0 7,rom4 #h3g71 accordingly means1 not the sensual mind1 but the mind which is not under the control of the ,holy ,spirit1 its true life4 ,see ,meyer1 on #a ,cor4 #a3bf----8the purely human element in man1 as opposed to the divine principle02 ,pope1 ,theology1 #b3fe----8the whole being of man1 body1 soul1 and spirit1 separated from ,god and subjected to the creature02 ,julius ,mller1 ,proof-texts1 #ai----8;human nature as living in and for itself1 sundered from ,god and opposed to him40 ,the earliest and best statement of this view of the term is that of ,julius ,mller1 ,doctrine of ,sin1 #a3bie-ccc1 especially #cba4 ,see also ,dickson1 ,st4 ,paul's ,use of the ,terms ,flesh and ,spirit1 #bgj-bga----8;human nature without the 4444 man standing by himself1 or left to himself1 over against ,god4444 the natural man1 conceived as not having yet received grace1 or as not yet wholly under its influence40 ,james #a3ad1 #ae--8;desire1 when it hath conceived1 beareth sin0--innocent desire--for it comes in before the sin--innocent constitutional propensity1 not yet of the nature of depravity1 is only the occasion of sin4 ,the love of freedom is a part of our nature2 sin arises only when the will determines to indulge this impulse without regard to the restraints of the divine law4 ,luther1 ,preface to ,ep4 to ,romans3 8,thou must not understand #8flesh' as though that only were #8flesh' which is connected with unchastity4 ,st4 ,paul uses #8flesh' of the whole man1 body and soul1 reason and all his faculties included1 because all that is in him longs and strives after the #8flesh'40 ,melanchthon3 8,note that #8flesh' signifies the entire nature of man1 sense and reason1 without the ,holy ,spirit40 ,gould1 ,bib4 ,theol4 ,n4 ,t41 #gf--8,the of ,paul corresponds to the of ,john4 ,paul sees the divine economy2 ,john the divine nature4 ,that ,paul did not hold sin to consist in the possession of a body appears from his doctrine of a bodily resurrection 7#a ,cor4 #ae3ch-di74 ,this resurrection of the body is an integral part of immortality40 ,on 1 see ,thayer1 ,n4 ,t4 ,lexicon1 #ega2 ,kaftan1 ,dogmatik1 #cai4 7f7 ,instead of explaining sin1 this theory virtually denies its existence1--for if sin arises from the original constitution of our being1 reason may recognize it as misfortune1 but conscience cannot attribute to it guilt4 ,sin which in its ultimate origin is a necessary thing is no longer sin4 ,on the whole theory of the sensuous origin of sin1 see ,neander1 ,planting and ,training1 #chf1 #dbh2 ,ernesti1 ,ursprung der ,snde1 #a3bi-bgd2 ,philippi1 ,glaubenslehre1 #b3acb-adg2 ,tulloch1 ,doctrine of ,sin1 #add--8,that which is an inherent and necessary power in the creation cannot be a contradiction of its highest law40 ,this theory confounds sin with the mere consciousness of sin4 ,on ,schleiermacher1 see ,julius ,mller1 ,doctrine of ,sin1 #a3cda-cdi4 ,on the sense-theory of sin in general1 see ,john ,caird1 ,fund4 ,ideas of ,christianity1 #b3bf-eb2 ,n4 ,r4 ,wood1 ,the ,witness of ,sin1 #gi-hg4 #b4 ,sin as ,finiteness4 ,this view explains sin as a necessary result of the limitations of man's finite being4 ,as an incident of imperfect development1 the fruit of ignorance and impotence1 sin is not absolutely but only relatively evil--an element in human education and a means of progress4 ,this is the view of ,leibnitz and of ,spinoza4 ,modern writers1 as ,schurman and ,royce1 have maintained that moral evil is the necessary background and condition of moral good4 ,the theory of ,leibnitz may be found in his ,thodice1 part #a1 sections #bj and #ca2 that of ,spinoza in his ,ethics1 part #d1 proposition #bj4 ,upon this view sin is the blundering of inexperience1 the thoughtlessness that takes evil for good1 the ignorance that puts its fingers into the fire1 the stumbling without which one cannot learn to walk4 ,it is a fruit which is sour and bitter simply because it is immature4 ,it is a means of discipline and training for something better1--it is holiness in the germ1 good in the making--8,erhebung des ,menschen zur freien ,vernunft40 ,the ,fall was a fall up1 and not down4 ,john ,fiske1 in addition to his sense-theory of sin already mentioned1 seems to hold this theory also4 ,in his ,mystery of ,evil1 he says3 8,its impress upon the human soul is the indispensable background against which shall be set hereafter the eternal joys of heaven02 in other words1 sin is necessary to holiness1 as darkness is the indispensable contrast and background to light2 without black1 we should never be able to know white4 ,schurman1 ,belief in ,god1 #bea sq4--8,the possibility of sin is the correlative of the free initiative ,god has vacated on man's behalf4444 ,the essence of sin is the enthronement of self4444 ,yet1 without such self-absorption1 there could be no sense of union with ,god4 ,for consciousness is possible only through opposition4 ,to know ,a1 we must know it through not-,a4 ,alienation from ,god is the necessary condition of communion with ,god4 ,and this is the meaning of the ,scripture that #8where sin abounded1 grace shall much more abound4'444 ,modern culture protests against the ,puritan enthronement of goodness above truth4444 ,for the decalogue it would substitute the wider new commandment of ,goethe3 #8,live resolutely in the ,whole1 in the ,good1 in the ,beautiful4' ,the highest religion can be content with nothing short of the synthesis demanded by ,goethe4444 ,god is the universal life in which individual activities are included as movements of a single organism40 ,royce1 ,world and ,individual1 #b3cfd-chd--8;,evil is a discord necessary to perfect harmony4 ,in itself it is evil1 but in relation to the whole it has value by showing us its own finiteness and imperfection4 ,it is a sorrow to ,god as much as to us2 indeed1 all our sorrow is his sorrow4 ,the evil serves the good only by being overcome1 thwarted1 overruled4 ,every evil deed must somewhere and at some time be atoned for1 by some other than the agent1 if not by the agent himself4444 ,all finite life is a struggle with evil4 ,yet from the final point of view the ,whole is good4 ,the temporal order contains at no moment anything that can satisfy4 ,yet the eternal order is perfect4 ,we have all sinned and come short of the glory of ,god4 ,yet in just our life1 viewed in its entirety1 the glory of ,god is completely manifest4 ,these hard sayings are the deepest expressions of the essence of true religion4 ,they are also the most inevitable outcome of philosophy4444 ,were there no longing in time1 there would be no peace in eternity4 ,the prayer that ,god's will may be done on earth as it is in heaven is identical with what philosophy regards as simple fact40 ,we object to this theory that 7a7 ,it rests upon a pantheistic basis1 as the sense-theory rests upon dualism4 ,the moral is confounded with the physical2 might is identified with right4 ,since sin is a necessary incident of finiteness1 and creatures can never be infinite1 it follows that sin must be everlasting1 not only in the universe1 but in each individual soul4 ,goethe1 ,carlyle1 and ,emerson are representatives of this view in literature4 ,goethe spoke of the 8idleness of wishing to jump off from one's own shadow40 ,he was a disciple of ,spinoza1 who believed in one substance with contradictory attributes of thought and extension4 ,goethe took the pantheistic view of ,god with the personal view of man4 ,he ignored the fact of sin4 ,hutton calls him 8the wisest man the world has seen who was without humility and faith1 and who lacked the wisdom of a child40 ,speaking of ,goethe's ,faust1 ,hutton says3 8,the great drama is radically false in its fundamental philosophy4 ,its primary notion is that even a spirit of pure evil is an exceedingly useful being1 because he stirs into activity those whom he leads into sin1 and so prevents them from rusting away in pure indolence4 ,there are other and better means of stimulating the positive affections of men than by tempting them to sin40 ,on ,goethe1 see ,hutton1 ,essays1 #b3a-gi2 ,shedd1 ,dogm4 ,theol41 #a3dij2 ,a4 ,h4 ,strong1 ,great ,poets and their ,theology1 #bgi-cca4 ,carlyle was a ,scotch ,presbyterian minus ,christianity4 ,at the age of twenty-five1 he rejected miraculous and historical religion1 and thenceforth had no ,god but natural ,law4 ,his worship of objective truth became a worship of subjective sincerity1 and his worship of personal will became a worship of impersonal force4 ,he preached truth1 service1 sacrifice1 but all in a mandatory and pessimistic way4 ,he saw in ,england and ,wales 8twenty-nine millions--mostly fools40 ,he had no love1 no remedy1 no hope4 ,in our civil war1 he was upon the side of the slaveholder4 ,he claimed that his philosophy made right to be might1 but in practice he made might to be right4 ,confounding all moral distinctions1 as he did in his later writings1 he was fit to wear the title which he invented for another3 8,president of the ,heaven-and-,hell-,amalgamation ,society40 ,froude calls him 8a ,calvinist without the theology0--a believer in predestination without grace4 ,on ,carlyle1 see ,s4 ,law ,wilson1 ,theology of ,modern ,literature1 #aca-agh4 ,emerson also is the worshiper of successful force4 ,his pantheism is most manifest in his poems 8,cupido0 and 8,brahma10 and in his ,essays on 8,spirit0 and on 8,the ,over-soul40 ,cupido3 8,the solid1 solid universe ,is pervious to ,love2 ,with bandaged eyes he never errs1 ,around1 below1 above4 ,his blinding light ,he flingeth white ,on ,god's and ,satan's brood1 ,and reconciles by mystic wiles ,the evil and the good40 ,brahma3 8,if the red slayer thinks he slays1 ,or if the slain think he is slain1 ,they know not well the subtle ways ,i keep1 and pass1 and turn again4 ,far or forgot to me is near2 ,shadow and sunlight are the same2 ,the vanished gods to me appear2 ,and one to me are shame or fame4 ,they reckon ill who leave me out2 ,when me they fly1 ,i am the wings2 ,i am the doubter and the doubt1 ,and ,i the hymn the ,brahmin sings4 ,the strong gods pine for my abode1 ,and pine in vain the sacred ,seven2 ,but thou1 meek lover of the good1 ,find me1 and turn thy back on heaven40 ,emerson taught that man's imperfection is not sin1 and that the cure for it lies in education4 8,he lets ,god evaporate into abstract ,ideality4 ,not a ,deity in the concrete1 nor a superhuman ,person1 but rather the immanent divinity in things1 the essentially spiritual structure of the universe1 is the object of the transcendental cult40 ,his view of ,jesus is found in his ,essays1 #b3bfc--8;,jesus would absorb the race2 but ,tom ,paine1 or the coarsest blasphemer1 helps humanity by resisting this exuberance of power40 ,in his ,divinity ,school ,address1 he banished the person of ,jesus from genuine religion4 ,he thought 8one could not be a man if he must subordinate his nature to ,christ's nature40 ,he failed to see that ,jesus not only absorbs but transforms1 and that we grow only by the impact of nobler souls than our own4 ,emerson's essay style is devoid of clear and precise theological statement1 and in this vagueness lies its harmfulness4 ,fisher1 ,nature and ,method of ,revelation1 xii--8,emerson's pantheism is not hardened into a consistent creed1 for to the end he clung to the belief in personal immortality1 and he pronounced the acceptance of this belief #8the test of mental sanity4' 0 ,on ,emerson1 see ,s4 ,l4 ,wilson1 ,theology of ,modern ,literature1 #ig-abc4 ,we may call this theory the 8green-apple theory0 of sin4 ,sin is a green apple1 which needs only time and sunshine and growth to bring it to ripeness and beauty and usefulness4 ,but we answer that sin is not a green apple1 but an apple with a worm at its heart4 ,the evil of it can never be cured by growth4 ,the fall can never be anything else than downward4 ,upon this theory1 sin is an inseparable factor in the nature of finite things4 ,the highest archangel cannot be without it4 ,man in moral character is 8the asymptote of ,god10--forever learning1 but never able to come to the knowledge of the truth4 ,the throne of iniquity is set up forever in the universe4 ,if this theory were true1 ,jesus1 in virtue of his partaking of our finite humanity1 must needs be a sinner4 ,his perfect development1 without sin1 shows that sin was not a necessity of finite progress4 ,matthews1 in ,christianity and ,evolution1 #acg--8;,it was not necessary for the prodigal to go into the far country and become a swineherd1 in order to find out the father's love40 ,e4 ,h4 ,johnson1 ,syst4 ,theol41 #ada--8;,it is not the privilege of the ,infinite alone to be good40 ,dorner1 ,system1 #a3aai1 speaks of the moral career which this theory describes1 as 8a progressus in infinitum1 where the constant approach to the goal has as its reverse side an eternal separation from the goal40 ,in his 8,transformation10 ,hawthorne hints1 though rather hesitatingly1 that without sin the higher humanity of man could not be taken up at all1 and that sin may be essential to the first conscious awakening of moral freedom and to the possibility of progress2 see ,hutton1 ,essays1 #b3cha4 7b7 ,so far as this theory regards moral evil as a necessary presupposition and condition of moral good1 it commits the serious error of confounding the possible with the actual4 ,what is necessary to goodness is not the actuality of evil1 but only the possibility of evil4 ,since we cannot know white except in contrast to black1 it is claimed that without knowing actual evil we could never know actual good4 ,george ,a4 ,gordon1 ,new ,epoch for ,faith1 #di1 #ej1 has well shown that in that case the elimination of evil would imply the elimination of good4 ,sin would need to have place in ,god's being in order that he might be holy1 and thus he would be divinity and devil in one person4 ,jesus too must needs be evil as well as good4 ,not only would it be true1 as intimated above1 that ,christ1 since his humanity is finite1 must be a sinner1 but also that we ourselves1 who must always be finite1 must always be sinners4 ,we grant that holiness1 in either ,god or man1 must involve the abstract possibility of its opposite4 ,but we maintain that1 as this possibility in ,god is only abstract and never realized1 so in man it should be only abstract and never realized4 ,man has power to reject this possible evil4 ,his sin is a turning of the merely possible evil1 by the decision of his will1 into actual evil4 ,robert ,browning is not free from the error above mentioned2 see ,s4 ,law ,wilson1 ,theology of ,modern ,literature1 #bjg-baj2 ,a4 ,h4 ,strong1 ,great ,poets and their ,theology1 #dcc-ddd4 ,this theory of sin dates back to ,hegel4 ,to him there is no real sin and cannot be4 ,imperfection there is and must always be1 because the relative can never become the absolute4 ,redemption is only an evolutionary process1 indefinitely prolonged1 and evil must remain an eternal condition4 ,all finite thought is an element in the infinite thought1 and all finite will an element in the infinite will4 ,as good cannot exist without evil as its antithesis1 infinite righteousness should have for its counterpart an infinite wickedness4 ,hegel's guiding principle was that 8,what is rational is real1 and what is real is rational40 ,seth1 ,hegelianism and ,personality1 remarks that this principle ignores 8the riddle of the painful earth40 ,the disciples of ,hegel thought that nothing remained for history to accomplish1 now that the ,world-spirit had come to know himself in ,hegel's philosophy4 ,biedermann's ,dogmatik is based upon the ,hegelian philosophy4 ,at page #fdi we read3 8,evil is the finiteness of the world-being which clings to all individual existences by virtue of their belonging to the immanent world-order4 ,evil is therefore a necessary element in the divinely willed being of the world40 ,bradley follows ,hegel in making sin to be no reality1 but only a relative appearance4 ,there is no free will1 and no antagonism between the will of ,god and the will of man4 ,darkness is an evil1 a destroying agent4 ,but it is not a positive force1 as light is4 ,it cannot be attacked and overcome as an entity4 ,bring light1 and darkness disappears4 ,so evil is not a positive force1 as good is4 ,bring good1 and evil disappears4 ,herbert ,spencer's ,evolutionary ,ethics fits in with such a system1 for he says3 8,a perfect man in an imperfect race is impossible40 ,on ,hegel's view of sin1 a view which denies holiness even to ,christ1 see ,j4 ,mller1 ,doct4 ,sin1 #a3cij-djg2 ,dorner1 ,hist4 ,doct4 ,person of ,christ1 ,b4 #c3aca-afb2 ,stearns1 ,evidence of ,christ4 ,experience1 #ib-if2 ,john ,caird1 ,fund4 ,ideas1 #b3a-be2 ,forrest1 ,authority of ,christ1 #ac-af4 7c7 ,it is inconsistent with known facts1--as for example1 the following3 ,not all sins are negative sins of ignorance and infirmity2 there are acts of positive malignity1 conscious transgressions1 wilful and presumptuous choices of evil4 ,increased knowledge of the nature of sin does not of itself give strength to overcome it2 but1 on the contrary1 repeated acts of conscious transgression harden the heart in evil4 ,men of greatest mental powers are not of necessity the greatest saints1 nor are the greatest sinners men of least strength of will and understanding4 ,not the weak but the strong are the greatest sinners4 ,we do not pity ,nero and ,csar ,borgia for their weakness2 we abhor them for their crimes4 ,judas was an able man1 a practical administrator2 and ,satan is a being of great natural endowments4 ,sin is not simply a weakness1--it is also a power4 ,a pantheistic philosophy should worship ,satan most of all2 for he is the truest type of godless intellect and selfish strength4 ,john #ab3f--;,judas1 8having the bag1 made away with what was put therein40 ,judas was set by ,christ to do the work he was best fitted for1 and that was best fitted to interest and save him4 ,some men may be put into the ministry1 because that is the only work that will prevent their destruction4 ,pastors should find for their members work suited to the aptitudes of each4 ,judas was tempted1 or tried1 as all men are1 according to his native propensity4 ,while his motive in objecting to ,mary's generosity was really avarice1 his pretext was charity1 or regard for the poor4 ,each one of the apostles had his own peculiar gift1 and was chosen because of it4 ,the sin of ,judas was not a sin of weakness1 or ignorance1 or infirmity4 ,it was a sin of disappointed ambition1 of malice1 of hatred for ,christ's self-sacrificing purity4 ,e4 ,h4 ,johnson3 8,sins are not men's limitations1 but the active expressions of a perverse nature40 ,m4 ,f4 ,h4 ,round1 ,sec4 of ,nat4 ,prison ,association1 on examining the record of a thousand criminals1 found that one quarter of them had an exceptionally fine basis of physical life and strength1 while the other three quarters fell only a little below the average of ordinary humanity2 see ,the ,forum1 ,sept4 #ahic4 ,the theory that sin is only holiness in the making reminds us of the view that the most objectionable refuse can by ingenious processes be converted into butter or at least into oleomargarine4 ,it is not true that 8tout comprendre est tout pardonner40 ,such doctrine obliterates all moral distinctions4 ,gilbert1 ,bab ,ballads1 8,my ,dream03 8,i dreamt that somehow ,i had come ,to dwell in ,topsy-,turvydom1 ,where vice is virtue1 virtue vice2 ,where nice is nasty1 nasty nice2 ,where right is wrong1 and wrong is right2 ,where white is black and black is white40 7d7 like the sense-theory of sin1 it contradicts both conscience and ,scripture by denying human responsibility and by transferring the blame of sin from the creature to the ,creator4 ,this is to explain sin1 again1 by denying its existence4 dipus said that his evil deeds had been suffered1 not done4 ,agamemnon1 in the ,iliad1 says the blame belongs1 not to himself1 but to ,jupiter and to fate4 ,so sin blames everything and everybody but self4 ,gen4 #c3ab--8,the woman whom thou gavest to be with me1 she gave me of the tree1 and ,i did eat40 ,but self-vindicating is ,god-accusing4 ,made imperfect at the start1 man cannot help his sin4 ,by the very fact of his creation he is cut loose from ,god4 ,that cannot be sin which is a necessary outgrowth of human nature1 which is not our act but our fate4 ,to all this1 the one answer is found in ,conscience4 ,conscience testifies that sin is not 8das ,gewordene10 but 8das ,gemachte10 and that it was his own act when man by transgression fell4 ,the ,scriptures refer man's sin1 not to the limitations of his being1 but to the free will of man himself4 ,on the theory here combated1 see ,mller1 ,doct4 ,sin1 #a3bga-bie2 ,philippi1 ,glaubenslehre1 #c3abc-aca2 ,n4 ,r4 ,wood1 ,the ,witness of ,sin1 #bj-db4 #c4 ,sin as ,selfishness4 ,we hold the essential principle of sin to be selfishness4 ,by selfishness we mean not simply the exaggerated self-love which constitutes the antithesis of benevolence1 but that choice of self as the supreme end which constitutes the antithesis of supreme love to ,god4 ,that selfishness is the essence of sin may be shown as follows3 ,a4 ,love to ,god is the essence of all virtue4 ,the opposite to this1 the choice of self as the supreme end1 must therefore be the essence of sin4 ,we are to remember1 however1 that the love to ,god in which virtue consists is love for that which is most characteristic and fundamental in ,god1 namely1 his holiness4 ,it is not to be confounded with supreme regard for ,god's interests or for the good of being in general4 ,not mere benevolence1 but love for ,god as holy1 is the principle and source of holiness in man4 ,since the love of ,god required by the law is of this sort1 it not only does not imply that love1 in the sense of benevolence1 is the essence of holiness in ,god1--it implies rather that holiness1 or self-loving and self-affirming purity1 is fundamental in the divine nature4 ,from this self-loving and self-affirming purity1 love properly so-called1 or the self-communicating attribute1 is to be carefully distinguished 7see vol4 #a1 pages #bga-bge74 ,bossuet1 describing heathendom1 says3 8,every thing was ,god but ,god himself40 ,sin goes further than this1 and says3 8,i am myself all things10--not simply as ,louis ,,xvi3 8,i am the state10 but3 8,i am the world1 the universe1 ,god40 ,heinrich ,heine3 8,i am no child4 ,i do not want a heavenly ,father any more40 ,a ,french critic of ,fichte's philosophy said that it was a flight toward the infinite which began with the ego1 and never got beyond it4 ,kidd1 ,social ,evolution1 #ge--8;,in ,calderon's tragic story1 the unknown figure1 which throughout life is everywhere in conflict with the individual whom it haunts1 lifts the mask at last to disclose to the opponent his own features40 ,caird1 ,evolution of ,religion1 #a3gh--8;,every self1 once awakened1 is naturally a despot1 and #8bears1 like the ,turk1 no brother near the throne4' 0 ,every one has1 as ,hobbes said1 8an infinite desire for gain or glory10 and can be satisfied with nothing but a whole universe for himself4 ,selfishness--8homo homini lupus40 ,james ,martineau3 8,we ask ,comte to lift the veil from the holy of holies and show us the all-perfect object of worship1--he produces a looking-glass and shows us ourselves40 ,comte's religion is a 8synthetic idealization of our existence0--a worship1 not of ,god1 but of humanity2 and 8the festival of humanity0 among ,positivists--,walt ,whitman's 8,i celebrate myself40 ,on ,comte1 see ,martineau1 ,types1 #a3dii4 ,the most thorough discussion of the essential principle of sin is that of ,julius ,mller1 ,doct4 ,sin1 #a3adg-ahb4 ,he defines sin as 8a turning away from the love of ,god to self-seeking40 ,n4 ,w4 ,taylor holds that self-love is the primary cause of all moral action2 that selfishness is a different thing1 and consists not in making our own happiness our ultimate end1 which we must do if we are moral beings1 but in love of the world1 and in preferring the world to ,god as our portion or chief good 7see ,n4 ,w4 ,taylor1 ,moral ,govt41 #a3bd-bf2 #b3bj-bd1 and ,rev4 ,theol41 #acd-afb2 ,tyler1 ,letters on the ,new ,haven ,theology1 #gb74 ,we claim1 on the contrary1 that to make our own happiness our ultimate aim is itself sin1 and the essence of sin4 ,as ,god makes his holiness the central thing1 so we are to live for that1 loving self only in ,god and for ,god's sake4 ,this love for ,god as holy is the essence of virtue4 ,the opposite to this1 or supreme love for self1 is sin4 ,as ,richard ,lovelace writes3 8,i could not love thee1 dear1 so much1 ,loved ,i not honor more10 so ,christian friends can say3 8,our loves in higher love endure40 ,the sinner raises some lower object of instinct or desire to supremacy1 regardless of ,god and his law1 and this he does for no other reason than to gratify self4 ,on the distinction between mere benevolence and the love required by ,god's law1 see ,hovey1 ,god ,with ,us1 #ahg-bjj2 ,hopkins1 ,works1 #a3bce2 ,f4 ,w4 ,robertson1 ,sermon ,i4 ,emerson3 8,your goodness must have some edge to it1 else it is none40 ,see ,newman ,smyth1 ,christian ,ethics1 #cbg-cgj1 on duties toward self as a moral end4 ,love to ,god is the essence of all virtue4 ,we are to love ,god with all the heart4 ,but what ,god8 ,surely1 not the false ,god1 the ,god who is indifferent to moral distinctions and who treats the wicked as he treats the righteous4 ,the love which the law requires is love for the true ,god1 the ,god of holiness4 ,such love aims at the reproduction of ,god's holiness in ourselves and in others4 ,we are to love ourselves only for ,god's sake and for the sake of realizing the divine idea in us4 ,we are to love others only for ,god's sake and for the sake of realizing the divine idea in them4 ,in our moral progress we1 first1 love self for our own sake2 secondly1 ,god for our own sake2 thirdly1 ,god for his own sake2 fourthly1 ourselves for ,god's sake4 ,the first is our state by nature2 the second requires prevenient grace2 the third1 regenerating grace2 and the fourth1 sanctifying grace4 ,only the last is reasonable self-love4 ,balfour1 ,foundations of ,belief1 #bg--8,reasonable self-love is a virtue wholly incompatible with what is commonly called selfishness4 ,society suffers1 not from having too much of it1 but from having too little40 ,altruism is not the whole of duty4 ,self-realization is equally important4 ,but to care only for self1 like ,goethe1 is to miss the true self-realization1 which love to ,god ensures4 ,love desires only the best for its object1 and the best is ,god4 ,the golden rule bids us give1 not what others desire1 but what they need4 ,rom4 #ae3b--8,let each one of us please his neighbor for that which is good1 unto edifying40 ,deutsche ,liebe3 8,nicht ,liebe die fragt3 ,willst du mein sein8 ,sondern ,liebe die sagt3 ,ich muss dein sein40 ,sin consists in taking for one's self alone and apart from ,god that in one's self and in others to which one has a right only in ,god and for ,god's sake4 ,mrs4 ,humphrey ,ward1 ,david ,grieve1 #djc--8;,how dare a man pluck from the ,lord's hand1 for his wild and reckless use1 a soul and body for which he died8 ,how dare he1 the ,lord's bondsman1 steal his joy1 carrying it off by himself into the wilderness1 like an animal his prey1 instead of asking it at the hands and under the blessing of the ,master8 ,how dare he1 a member of the ,lord's body1 forget the whole1 in his greed for the one--eternity in his thirst for the present80 ,wordsworth1 ,prelude1 #edf--8;,delight how pitiable1 ,unless this love by a still higher love ,be hallowed1 love that breathes not without awe2 ,love that adores1 but on the knees of prayer4 ,by heaven inspired4444 ,this spiritual love acts not nor can exist ,without imagination1 which in truth ,is but another name for absolute power1 ,and clearest insight1 amplitude of mind1 ,and reason in her most exalted mood40 ,aristotle says that the wicked have no right to love themselves1 but that the good may4 ,so1 from a ,christian point of view1 we may say3 ,no unregenerate man can properly respect himself4 ,self-respect belongs only to the man who lives in ,god and who has ,god's image restored to him thereby4 ,true self-love is not love for the happiness of the self1 but for the worth of the self in ,god's sight1 and this self-love is the condition of all genuine and worthy love for others4 ,but true self-love is in turn conditioned by love to ,god as holy1 and it seeks primarily1 not the happiness1 but the holiness1 of others4 ,asquith1 ,christian ,conception of ,holiness1 #ih1 #ade1 #aed1 #bjg--8;,benevolence or love is not the same with altruism4 ,altruism is instinctive1 and has not its origin in the moral reason4 ,it has utility1 and it may even furnish material for reflection on the part of the moral reason4 ,but so far as it is not deliberate1 not indulged for the sake of the end1 but only for the gratification of the instinct of the moment1 it is not moral4444 ,holiness is dedication to ,god1 the ,good1 not as an external ,ruler1 but as an internal controller and transformer of character4444 ,god is a being whose every thought is love1 of whose thoughts not one is for himself1 save so far as himself is not himself1 that is1 so far as there is a distinction of persons in the ,godhead4 ,creation is one great unselfish thought--the bringing into being of creatures who can know the happiness that ,god knows4444 ,to the spiritual man holiness and love are one4 ,salvation is deliverance from selfishness40 ,kaftan1 ,dogmatik1 #cai1 #cbj1 regards the essence of sin as consisting1 not in selfishness1 but in turning away from ,god and so from the love which would cause man to grow in knowledge and likeness to ,god4 ,but this seems to be nothing else than choosing self instead of ,god as our object and end4 ,b4 ,all the different forms of sin can be shown to have their root in selfishness1 while selfishness itself1 considered as the choice of self as a supreme end1 cannot be resolved into any simpler elements4 7a7 ,selfishness may reveal itself in the elevation to supreme dominion of any one of man's natural appetites1 desires1 or affections4 ,sensuality is selfishness in the form of inordinate appetite4 ,selfish desire takes the forms respectively of avarice1 ambition1 vanity1 pride1 according as it is set upon property1 power1 esteem1 independence4 ,selfish affection is falsehood or malice1 according as it hopes to make others its voluntary servants1 or regards them as standing in its way2 it is unbelief or enmity to ,god1 according as it simply turns away from the truth and love of ,god1 or conceives of ,god's holiness as positively resisting and punishing it4 ,augustine and ,aquinas held the essence of sin to be pride2 ,luther and ,calvin regarded its essence to be unbelief4 ,kreibig 7,vershnungslehre7 regards it as 8world-love02 still others consider it as enmity to ,god4 ,in opposing the view that sensuality is the essence of sin1 ,julius ,mller says3 8,wherever we find sensuality1 there we find selfishness1 but we do not find that1 where there is selfishness1 there is always sensuality4 ,selfishness may embody itself in fleshly lust or inordinate desire for the creature1 but this last cannot bring forth spiritual sins which have no element of sensuality in them40 ,covetousness or avarice makes1 not sensual gratification itself1 but the things that may minister thereto1 the object of pursuit1 and in this last chase often loses sight of its original aim4 ,ambition is selfish love of power2 vanity is selfish love of esteem4 ,pride is but the self-complacency1 self-sufficiency1 and self-isolation of a selfish spirit that desires nothing so much as unrestrained independence4 ,falsehood originates in selfishness1 first as self-deception1 and then1 since man by sin isolates himself and yet in a thousand ways needs the fellowship of his brethren1 as deception of others4 ,malice1 the perversion of natural resentment 7together with hatred and revenge71 is the reaction of selfishness against those who stand1 or are imagined to stand1 in its way4 ,unbelief and enmity to ,god are effects of sin1 rather than its essence2 selfishness leads us first to doubt1 and then to hate1 the ,lawgiver and ,judge4 ,tacitus3 8,humani generis proprium est odisse quem lseris40 ,in sin1 self-affirmation and self-surrender are not cordinate elements1 as ,dorner holds1 but the former conditions the latter4 ,as love to ,god is love to ,god's holiness1 so love to man is love for holiness in man and desire to impart it4 ,in other words1 true love for man is the longing to make man like ,god4 ,over against this normal desire which should fill the heart and inspire the life1 there stands a hierarchy of lower desires which may be utilized and sanctified by the higher love1 but which may assert their independence and may thus be the occasions of sin4 ,physical gratification1 money1 esteem1 power1 knowledge1 family1 virtue1 are proper objects of regard1 so long as these are sought for ,god's sake and within the limitations of his will4 ,sin consists in turning our backs on ,god and in seeking any one of these objects for its own sake2 or1 which is the same thing1 for our own sake4 ,appetite gratified without regard to ,god's law is lust2 the love of money becomes avarice2 the desire for esteem becomes vanity2 the longing for power becomes ambition2 the love for knowledge becomes a selfish thirst for intellectual satisfaction2 parental affection degenerates into indulgence and nepotism2 the seeking of virtue becomes self-righteousness and self-sufficiency4 ,kaftan1 ,dogmatik1 #cbc--8;,jesus grants that even the heathen and sinners love those who love them4 ,but family love becomes family pride2 patriotism comes to stand for country right or wrong2 happiness in one's calling leads to class distinctions40 ,dante1 in his ,divine ,comedy1 divides the ,inferno into three great sections3 those in which are punished1 respectively1 incontinence1 bestiality1 and malice4 ,incontinence--sin of the heart1 the emotions1 the affections4 ,lower down is found bestiality--sin of the head1 the thoughts1 the mind1 as infidelity and heresy4 ,lowest of all is malice--sin of the will1 deliberate rebellion1 fraud and treachery4 ,so we are taught that the heart carries the intellect with it1 and that the sin of unbelief gradually deepens into the intensity of malice4 ,see ,a4 ,h4 ,strong1 ,great ,poets and their ,theology1 #acc--8;,dante teaches us that sin is the self-perversion of the will4 ,if there is any thought fundamental to his system1 it is the thought of freedom4 ,man is not a waif swept irresistibly downward on the current2 he is a being endowed with power to resist1 and therefore guilty if he yields4 ,sin is not misfortune1 or disease1 or natural necessity2 it is wilfulness1 and crime1 and self-destruction4 ,the ,divine ,comedy is1 beyond all other poems1 the poem of conscience2 and this could not be1 if it did not recognize man as a free agent1 the responsible cause of his own evil acts and his own evil state40 ,see also ,harris1 in ,jour4 ,spec4 ,philos41 #ba3cej-dea2 ,dinsmore1 ,atonement in ,literature and ,life1 #fi-hf4 ,in ,greek tragedy1 says ,prof4 ,wm4 ,arnold ,stevens1 the one sin which the gods hated and would not pardon was --obstinate self-assertion of mind or will1 absence of reverence and humility--of which we have an illustration in ,ajax4 ,george ,mac,donald3 8,a man may be possessed of himself1 as of a devil40 ,shakespeare depicts this insolence of infatuation in ,shylock1 ,macbeth1 and ,richard ,,iii4 ,troilus and ,cressida1 #d3d--8,something may be done that we will not2 ,and sometimes we are devils to ourselves1 ,when we will tempt the frailty of our powers1 ,presuming on their changeful potency40 ,yet ,robert ,g4 ,ingersoll said that ,shakespeare holds crime to be the mistake of ignorance6 ,n4 ,p4 ,willis1 ,parrhasius3 8,how like a mounting devil in the heart ,rules unrestrained ambition60 7b7 ,even in the nobler forms of unregenerate life1 the principle of selfishness is to be regarded as manifesting itself in the preference of lower ends to that of ,god's proposing4 ,others are loved with idolatrous affection because these others are regarded as a part of self4 ,that the selfish element is present even here1 is evident upon considering that such affection does not seek the highest interest of its object1 that it often ceases when unreturned1 and that it sacrifices to its own gratification the claims of ,god and his law4 ,even in the mother's idolatry of her child1 the explorer's devotion to science1 the sailor's risk of his life to save another's1 the gratification sought may be that of a lower instinct or desire1 and any substitution of a lower for the highest object is non-conformity to law1 and therefore sin4 ,h4 ,b4 ,smith1 ,system ,theology1 #bgg--8,some lower affection is supreme40 ,and the underlying motive which leads to this substitution is self-gratification4 ,there is no such thing as disinterested sin1 for 8every one that loveth is begotten of ,god0 7#a ,john #d3g74 ,thomas ,hughes1 ,the ,manliness of ,christ3 ,much of the heroism of battle is simply 8resolution in the actors to have their way1 contempt for ease1 animal courage which we share with the bulldog and the weasel1 intense assertion of individual will and force1 avowal of the rough-handed man that he has that in him which enables him to defy pain and danger and death40 ,mozley on ,blanco ,white1 in ,essays1 #b3adc3 ,truth may be sought in order to absorb truth in self1 not for the sake of absorbing self in truth4 ,so ,blanco ,white1 in spite of the pain of separating from old views and friends1 lived for the selfish pleasure of new discovery1 till all his early faith vanished1 and even immortality seemed a dream4 ,he falsely thought that the pain he suffered in giving up old beliefs was evidence of self-sacrifice with which ,god must be pleased1 whereas it was the inevitable pain which attends the victory of selfishness4 ,robert ,browning1 ,paracelsus1 #ha--8;,i still must hoard1 and heap1 and class all truths ,with one ulterior purpose3 ,i must know6 ,would ,god translate me to his throne1 believe ,that ,i should only listen to his words ,to further my own ends40 ,f4 ,w4 ,robertson on ,genesis1 #eg--8;,he who sacrifices his sense of right1 his conscience1 for another1 sacrifices the ,god within him2 he is not sacrificing self4444 ,he who prefers his dearest friend or his beloved child to the call of duty1 will soon show that he prefers himself to his dearest friend1 and would not sacrifice himself for his child40 ,ib41 #ia--8;,in those who love little1 love for finite beings is a primary affection1--a secondary1 in those who love much4444 ,the only true affection is that which is subordinate to a higher40 ,true love is love for the soul and its highest1 its eternal1 interests2 love that seeks to make it holy2 love for the sake of ,god and for the accomplishment of ,god's idea in his creation4 ,although we cannot1 with ,augustine1 call the virtues of the heathen 8splendid vices0--for they were relatively good and useful1--they still1 except in possible instances where ,god's ,spirit wrought upon the heart1 were illustrations of a morality divorced from love to ,god1 were lacking in the most essential element demanded by the law1 were therefore infected with sin4 ,since the law judges all action by the heart from which it springs1 no action of the unregenerate can be other than sin4 ,the ebony-tree is white in its outer circles of woody fibre2 at heart it is black as ink4 ,there is no unselfishness in the unregenerate heart1 apart from the divine enlightenment and energizing4 ,self-sacrifice for the sake of self is selfishness after all4 ,professional burglars and bank-robbers are often carefully abstemious in their personal habits1 and they deny themselves the use of liquor and tobacco while in the active practice of their trade4 ,herron1 ,the ,larger ,christ1 #dg--8;,it is as truly immoral to seek truth out of mere love of knowing it1 as it is to seek money out of love to gain4 ,truth sought for truth's sake is an intellectual vice2 it is spiritual covetousness4 ,it is an idolatry1 setting up the worship of abstractions and generalities in place of the living ,god40 7c7 ,it must be remembered1 however1 that side by side with the selfish will1 and striving against it1 is the power of ,christ1 the immanent ,god1 imparting aspirations and impulses foreign to unregenerate humanity1 and preparing the way for the soul's surrender to truth and righteousness4 ,rom4 #h3g--8the mind of the flesh is enmity against ,god02 ,acts #ag3bg1 #bh--8;he is not far from each one of us3 for in him we live1 and move1 and have our being02 ,rom4 #b3d--8the goodness of ,god leadeth thee to repentance02 ,john #a3i--8the light which lighteth every man40 ,many generous traits and acts of self-sacrifice in the unregenerate must be ascribed to the prevenient grace of ,god and to the enlightening influence of the ,spirit of ,christ4 ,a mother1 during the ,russian famine1 gave to her children all the little supply of food that came to her in the distribution1 and died that they might live4 ,in her decision to sacrifice herself for her offspring she may have found her probation and may have surrendered herself to ,god4 ,the impulse to make the sacrifice may have been due to the ,holy ,spirit1 and her yielding may have been essentially an act of saving faith4 ,in ,mark #aj3ba1 #bb--8;,and ,jesus looking upon him loved him 444 he went away sorrowful0--our ,lord apparently loved the young man1 not only for his gifts1 his efforts1 and his possibilities1 but also for the manifest working in him of the divine ,spirit1 even while in his natural character he was without ,god and without love1 self-ignorant1 self-righteous1 and self-seeking4 ,paul1 in like manner1 before his conversion1 loved and desired righteousness1 provided only that this righteousness might be the product and achievement of his own will and might reflect honor on himself2 in short1 provided only that self might still be uppermost4 ,to be dependent for righteousness upon another was abhorrent to him4 ,and yet this very impulse toward righteousness may have been due to the divine ,spirit within him4 ,on ,paul's experience before conversion1 see ,e4 ,d4 ,burton1 ,bib4 ,world1 ,jan4 #ahic4 ,peter objected to the washing of his feet by ,jesus 7,john #ac3h71 not because it humbled the ,master too much in the eyes of the disciple1 but because it humbled the disciple too much in his own eyes4 ,pfleiderer1 ,philos4 ,religion1 #a3bah--8,sin is the violation of the ,god-willed moral order of the world by the self-will of the individual40 ,tophel on the ,holy ,spirit1 #ag--8,you would deeply wound him the average sinner if you told him that his heart1 full of sin1 is an object of horror to the holiness of ,god40 ,the impulse to repentance1 as well as the impulse to righteousness1 is the product1 not of man's own nature1 but of the ,christ within him who is moving him to seek salvation4 ,elizabeth ,barrett wrote to ,robert ,browning after she had accepted his proposal of marriage3 8,henceforth ,i am yours for everything but to do you harm40 ,george ,harris1 ,moral ,evolution1 #ach--8,love seeks the true good of the person loved4 ,it will not minister in an unworthy way to afford a temporary pleasure4 ,it will not approve or tolerate that which is wrong4 ,it will not encourage the coarse1 base passions of the one loved4 ,it condemns impurity1 falsehood1 selfishness4 ,a parent does not really love his child if he tolerates the self-indulgence1 and does not correct or punish the faults1 of the child40 ,hutton3 8,you might as well say that it is a fit subject for art to paint the morbid exstasy of cannibals over their horrid feasts1 as to paint lust without love4 ,if you are to delineate man at all1 you must delineate him with his human nature1 and therefore you can never omit from any worthy picture that conscience which is its crown40 ,tennyson1 in ,in ,memoriam1 speaks of 8,fantastic beauty such as lurks ,in some wild poet when he works ,without a conscience or an aim40 ,such work may be due to mere human nature4 ,but the lofty work of true creative genius1 and the still loftier acts of men still unregenerate but conscientious and self-sacrificing1 must be explained by the working in them of the immanent ,christ1 the life and light of men4 ,james ,martineau1 ,study1 #a3bj--8;,conscience may act as human1 before it is discovered to be divine40 ,see ,j4 ,d4 ,stoops1 in ,jour4 ,philos41 ,psych41 and ,sci4 ,meth41 #b3eab--8;,if there is a divine life over and above the separate streams of individual lives1 the welling up of this larger life in the experience of the individual is precisely the point of contact between the individual person and ,god40 ,caird1 ,fund4 ,ideas of ,christianity1 #b3abb--8;,it is this divine element in man1 this relationship to ,god1 which gives to sin its darkest and direst complexion4 ,for such a life is the turning of a light brighter than the sun into darkness1 the squandering or bartering away of a boundless wealth1 the suicidal abasement1 to the things that perish1 of a nature destined by its very constitution and structure for participation in the very being and blessedness of ,god40 ,on the various forms of sin as manifestations of selfishness1 see ,julius ,mller1 ,doct4 ,sin1 #a3adg-ahb2 ,jonathan ,edwards1 ,works1 #b3bfh1 #bfi2 ,philippi1 ,glaubenslehre1 #c3e1 #f2 ,baird1 ,elohim ,revealed1 #bdc-bfb2 ,stewart1 ,active and ,moral ,powers1 #aa-ia2 ,hopkins1 ,moral ,science1 #hf-aef4 ,on the ,roman ,catholic 8,seven ,deadly ,sins0 7,pride1 ,envy1 ,anger1 ,sloth1 ,avarice1 ,gluttony1 ,lust71 see ,wetzer und ,welte1 ,kirchenlexikon1 and ,orby ,shipley1 ,theory about ,sin1 preface1 xvi-xviii4 ,c4 ,this view accords best with ,scripture4 7a7 ,the law requires love to ,god as its all-embracing requirement4 7b7 ,the holiness of ,christ consisted in this1 that he sought not his own will or glory1 but made ,god his supreme end4 7c7 ,the ,christian is one who has ceased to live for self4 7d7 ,the tempter's promise is a promise of selfish independence4 7e7 ,the prodigal separates himself from his father1 and seeks his own interest and pleasure4 7f7 ,the 8man of sin0 illustrates the nature of sin1 in 8opposing and exalting himself against all that is called ,god40 7a7 ,mat4 #bb3cg-ci--the command of love to ,god and man2 ,rom4 #ac3h-aj--8love therefore is the fulfilment of the law02 ,gal4 #e3ad--8the whole law is fulfilled in one word1 even in this3 ,thou shalt love thy neighbor as thyself02 ,james #b3h--8the royal law40 7b7 ,john #e3cj--8my judgment is righteous2 because ,i seek not mine own will1 but the will of him that sent me02 #g3ah--8;,he that speaketh from himself seeketh his own glory3 but he that seeketh the glory of him that sent him1 the same is true1 and no unrighteousness is in him02 ,rom4 #ae3c--8;,christ also pleased not himself40 7c7 ,rom4 #ad3g--8none of us liveth to himself1 and none dieth to himself02 #b ,cor4 #e3ae--8;he died for all1 that they that live should no longer live unto themselves1 but unto him who for their sakes died and rose again02 ,gal4 #b3bj--8;,i have been crucified with ,christ2 and it is no longer ,i that live1 but ,christ liveth in me40 ,contrast #b ,tim4 #c3b--8lovers of self40 7d7 ,gen4 #c3e--8ye shall be as ,god1 knowing good and evil40 7e7 ,luke #ae3ab1 #ac--8;give me the portion of thy substance 444 gathered all together and took his journey into a far country40 7f7 #b ,thess4 #b3c1 #d--8the man of sin 444 the son of perdition1 he that opposeth and exalteth himself against all that is called ,god or that is worshipped2 so that he sitteth in the temple of ,god1 setting himself forth as ,god40 ,contrast 8the man of sin0 who 8exalteth himself0 7#b ,thess4 #b3c1 #d7 with the ,son of ,god who 8emptied himself0 7,phil4 #b3g74 ,on 8the man of sin01 see ,wm4 ,arnold ,stevens1 in ,bap4 ,quar4 ,rev41 ,july1 #ahhi3cbh-cfj4 ,ritchie1 ,darwin1 and ,hegel1 #bd--8,we are conscious of sin1 because we know that our true self is ,god1 from whom we are severed4 ,no ethics is possible unless we recognize an ideal for all human effort in the presence of the eternal ,self which any account of conduct presupposes40 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #b3ec-gc--8;,here1 as in all organic life1 the individual member or organ has no independent or exclusive life1 and the attempt to attain to it is fatal to itself40 ,milton describes man as 8affecting ,godhead1 and so losing all40 ,of the sinner1 we may say with ,shakespeare1 ,coriolanus1 #e3d--8;,he wants nothing of a god but eternity and a heaven to throne in4444 ,there is no more mercy in him than there is milk in a male tiger40 ,no one of us1 then1 can sign too early 8the declaration of dependence40 ,both ,old ,school and ,new ,school theologians agree that sin is selfishness2 see ,bellamy1 ,hopkins1 ,emmons1 the younger ,edwards1 ,finney1 ,taylor4 ,see also ,a4 ,h4 ,strong1 ,christ in ,creation1 #bhg-bib4 ,sin1 therefore1 is not merely a negative thing1 or an absence of love to ,god4 ,it is a fundamental and positive choice or preference of self instead of ,god1 as the object of affection and the supreme end of being4 ,instead of making ,god the centre of his life1 surrendering himself unconditionally to ,god and possessing himself only in subordination to ,god's will1 the sinner makes self the centre of his life1 sets himself directly against ,god1 and constitutes his own interest the supreme motive and his own will the supreme rule4 ,we may follow ,dr4 ,e4 ,g4 ,robinson in saying that1 while sin as a state is unlikeness to ,god1 as a principle is opposition to ,god1 and as an act is transgression of ,god's law1 the essence of it always and everywhere is selfishness4 ,it is therefore not something external1 or the result of compulsion from without2 it is a depravity of the affections and a perversion of the will1 which constitutes man's inmost character4 ,see ,harris1 in ,bib4 ,sac41 #ah3adh--8,sin is essentially egoism or selfism1 putting self in ,god's place4 ,it has four principal characteristics or manifestations3 7#a7 self-sufficiency1 instead of faith2 7#b7 self-will1 instead of submission2 7#c7 self-seeking1 instead of benevolence2 7#d7 self-righteousness1 instead of humility and reverence40 ,all sin is either explicit or implicit 8enmity against ,god0 7,rom4 #h3g74 ,all true confessions are like ,david's 7,ps4 #ea3d7--8;,against thee1 thee only1 have ,i sinned1 ,and done that which is evil in thy sight40 ,of all sinners it might be said that they 8,fight neither with small nor great1 save only with the king of ,israel0 7#a ,k4 #bb3ca74 ,not every sinner is conscious of this enmity4 ,sin is a principle in course of development4 ,it is not yet 8full-grown0 7,james #a3ae--8the sin1 when it is full-grown1 bringeth forth death074 ,even now1 as ,james ,martineau has said3 8,if it could be known that ,god was dead1 the news would cause but little excitement in the streets of ,london and ,paris40 ,but this indifference easily grows1 in the presence of threatening and penalty1 into violent hatred to ,god and positive defiance of his law4 ,if the sin which is now hidden in the sinner's heart were but permitted to develop itself according to its own nature1 it would hurl the ,almighty from his throne1 and would set up its own kingdom upon the ruins of the moral universe4 ,sin is world-destroying1 as well as ,god-destroying1 for it is inconsistent with the conditions which make being as a whole possible2 see ,royce1 ,world and ,individual1 #b3cff2 ,dwight1 ,works1 sermon #hj4 ,section ,,iii4--,universality ,of ,sin4 ,we have shown that sin is a state1 a state of the will1 a selfish state of the will4 ,we now proceed to show that this selfish state of the will is universal4 ,we divide our proof into two parts4 ,in the first1 we regard sin in its aspect as conscious violation of law2 in the second1 in its aspect as a bias of the nature to evil1 prior to or underlying consciousness4 ,i4 ,every human being who has arrived at moral consciousness has committed acts1 or cherished dispositions1 contrary to the divine law4 #a4 ,proof from ,scripture4 ,the universality of transgression is3 7a7 ,set forth in direct statements of ,scripture4 #a ,k4 #h3df--8there is no man that sinneth not02 ,ps4 #adc3b--8;enter not into judgment with thy servant2 ,for in thy sight no man living is righteous02 ,prov4 #bj3i--8,who can say1 ,i have made my heart clean1 ,i am pure from my sin802 ,eccl4 #g3bj--8,surely there is not a righteous man upon earth1 that doeth good1 and sinneth not02 ,luke #aa3ac--8;,if ye1 then1 being evil02 ,rom4 #c3aj1 #ab--8,there is none righteous1 no1 not one4444 ,there is none that doeth good1 no1 not so much as one02 #ai1 #bj--8that every mouth may be stopped1 and all the world may be brought under the judgment of ,god3 because by the works of the law shall no flesh be justified in his sight2 for through the law cometh the knowledge of sin02 #bc--8;for all have sinned1 and fall short of the glory of ,god02 ,gal4 #c3bb--8the scripture shut up all things under sin02 ,james #c3b--8;,for in many things we all stumble02 #a ,john #a3h--8;,if we say that we have no sin1 we deceive ourselves1 and the truth is not in us40 ,compare ,mat4 #f3ab--8;forgive us our debts0--given as a prayer for all men2 #ad--8;if ye forgive men their trespasses0--the condition of our own forgiveness4 7b7 ,implied in declarations of the universal need of atonement1 regeneration1 and repentance4 ,universal need of atonement3 ,mark #af3af--8;,he that believeth and is baptised shall be saved0 7,mark #af3i-bj1 though probably not written by ,mark1 is nevertheless of canonical authority72 ,john #c3af--8;,god so loved the world1 that he gave his only begotten ,son1 that whosoever believeth on him should not perish02 #f3ej--8,this is the bread which cometh down out of heaven1 that a man may eat thereof1 and not die02 #ab3dg--8;,i came not to judge the world1 but to save the world02 ,acts #d3ab--8;in none other is there salvation3 for neither is there any other name under heaven1 that is given among men1 wherein we must be saved40 ,universal need of regeneration3 ,john #c3c1 #e--8;,except one be born anew1 he cannot see the kingdom of ,god4444 ,except one be born of water and the ,spirit1 he cannot enter into the kingdom of ,god40 ,universal need of repentance3 ,acts #ag3cj--8;commandeth men that they should all everywhere repent40 ,yet ,mrs4 ,mary ,baker ,g4 ,eddy1 in her 8,unity of ,good10 speaks of 8the illusion which calls sin real and man a sinner needing a ,savior40 7c7 ,shown from the condemnation resting upon all who do not accept ,christ4 ,john #c3ah--8;he that believeth not hath been judged already1 because he hath not believed on the name of the only begotten ,son of ,god02 #cf--8;he that obeyeth not the ,son shall not see life1 but the wrath of ,god abideth on him02 ,compare #a ,john #e3ai--8the whole world lieth in i4 e41 in union with the evil one02 see ,annotated ,paragraph ,bible1 in loco4 ,kaftan1 ,dogmatik1 #cah--8,law requires love to ,god4 ,this implies love to our neighbor1 not only abstaining from all injury to him1 but righteousness in all our relations1 forgiving instead of requiting1 help to enemies as well as friends in all salutary ways1 self-discipline1 avoidance of all sensuous immoderation1 subjection of all sensuous activity as means for spiritual ends in the kingdom of ,god1 and all this1 not as a matter of outward conduct merely1 but from the heart and as the satisfaction of one's own will and desire4 ,this is the will of ,god respecting us1 which ,jesus has revealed and of which he is the example in his life4 ,instead of this1 man universally seeks to promote his own life1 pleasure1 and honor40 7d7 ,consistent with those passages which at first sight seem to ascribe to certain men a goodness which renders them acceptable to ,god1 where a closer examination will show that in each case the goodness supposed is a merely imperfect and fancied goodness1 a goodness of mere aspiration and impulse due to preliminary workings of ,god's ,spirit1 or a goodness resulting from the trust of a conscious sinner in ,god's method of salvation4 ,in ,mat #i3ab--8,they that are whole have no need of a physician1 but they that are sick0--,jesus means those who in their own esteem are whole2 cf4 #ac--8;,i came not to call the righteous1 but sinners0--8if any were truly righteous1 they would not need my salvation2 if they think themselves so1 they will not care to seek it0 7,an4 ,par4 ,bib474 ,in ,luke #aj3cj-cg--the parable of the good ,samaritan--,jesus intimates1 not that the good ,samaritan was not a sinner1 but that there were saved sinners outside of the bounds of ,israel4 ,in ,acts #aj3ce--8;in every nation he that feareth him1 and worketh righteousness1 is acceptable to him0--,peter declares1 not that ,cornelius was not a sinner1 but that ,god had accepted him through ,christ2 ,cornelius was already justified1 but he needed to know 7#a7 that he was saved1 and 7#b7 how he was saved2 and ,peter was sent to tell him of the fact1 and of the method1 of his salvation in ,christ4 ,in ,rom4 #b3ad--8;for when ,gentiles that have not the law do by nature the things of the law1 these1 not having the law1 are a law unto themselves0--it is only said that in certain respects the obedience of these ,gentiles shows that they have an unwritten law in their hearts2 it is not said that they perfectly obey the law and therefore have no sin--for ,paul says immediately after 7,rom4 #c3i7--8we before laid to the charge both of ,jews and ,greeks1 that they are all under sin40 ,so with regard to the words 8perfect0 and 8upright10 as applied to godly men4 ,we shall see1 when we come to consider the doctrine of ,sanctification1 that the word 8perfect10 as applied to spiritual conditions already attained1 signifies only a relative perfection1 equivalent to sincere piety or maturity of ,christian judgment1 in other words1 the perfection of a sinner who has long trusted in ,christ1 and in whom ,christ has overcome his chief defects of character4 ,see #a ,cor4 #b3f--8we speak wisdom among the perfect0 7,am4 ,rev43 8among them that are full-grown072 ,phil4 #c3ae--8let us therefore1 as many as are perfect1 be thus minded0--i4 e41 to press toward the goal--a goal expressly said by the apostles to be not yet attained 7v4 #ab-ad74 8,est deus in nobis2 agitante calescimus illo40 ,god is the 8spark that fires our clay40 ,s4 ,s4 ,times1 ,sept4 #ba1 #aija3fji--8;,humanity is better and worse than men have painted it4 ,there has been a kind of theological pessimism in denouncing human sinfulness1 which has been blind to the abounding love and patience and courage and fidelity to duty among men40 ,a4 ,h4 ,strong1 ,christ in ,creation1 #bhg-bij--8,there is a natural life of ,christ1 and that life pulses and throbs in all men everywhere4 ,all men are created in ,christ1 before they are recreated in him4 ,the whole race lives1 moves1 and has its being in him1 for he is the soul of its soul and the life of its life40 ,to ,christ then1 and not to unaided human nature1 we attribute the noble impulses of unregenerate men4 ,these impulses are drawings of his ,spirit1 moving men to repentance4 ,but they are influences of his grace which1 if resisted1 leave the soul in more than its original darkness4 #b4 ,proof from history1 observation1 and the common judgment of mankind4 7a7 ,history witnesses to the universality of sin1 in its accounts of the universal prevalence of priesthood and sacrifice4 ,see references in ,luthardt1 ,fund4 ,truths1 #afa-agb1 #cce-cci4 ,baptist ,review1 #ahhb3cdc--8,plutarch speaks of the tear-stained eyes1 the pallid and woe-begone countenances which he sees at the public altars1 men rolling themselves in the mire and confessing their sins4 ,among the common people the dull feeling of guilt was too real to be shaken off or laughed away40 7b7 ,every man knows himself to have come short of moral perfection1 and1 in proportion to his experience of the world1 recognizes the fact that every other man has come short of it also4 ,chinese proverb3 8,there are but two good men2 one is dead1 and the other is not yet born40 ,idaho proverb3 8,the only good ,indian is a dead ,indian40 ,but the proverb applies to the white man also4 ,dr4 ,jacob ,chamberlain1 the missionary1 said3 8,i never but once in ,india heard a man deny that he was a sinner4 ,but once a ,brahmin interrupted me and said3 #8,i deny your premisses4 ,i am not a sinner4 ,i do not need to do better4' ,for a moment ,i was abashed4 ,then ,i said3 #8,but what do your neighbors say8' ,thereupon one cried out3 #8,he cheated me in trading horses'2 another3 #8,he defrauded a widow of her inheritance4' ,the ,brahmin went out of the house1 and ,i never saw him again40 ,a great nephew of ,richard ,brinsley ,sheridan1 ,joseph ,sheridan ,le ,fanu1 when a child1 wrote in a few lines an 8,essay on the ,life of ,man10 which ran as follows3 8,a man's life naturally divides itself into three distinct parts3 the first when he is contriving and planning all kinds of villainy and rascality1--that is the period of youth and innocence4 ,in the second1 he is found putting in practice all the villainy and rascality he has contrived1--that is the flower of mankind and prime of life4 ,the third and last period is that when he is making his soul and preparing for another world1--that is the period of dotage40 7c7 ,the common judgment of mankind declares that there is an element of selfishness in every human heart1 and that every man is prone to some form of sin4 ,this common judgment is expressed in the maxims3 8,no man is perfect02 8,every man has his weak side01 or 8his price02 and every great name in literature has attested its truth4 ,seneca1 ,de ,ira1 #c3bf--8,we are all wicked4 ,what one blames in another he will find in his own bosom4 ,we live among the wicked1 ourselves being wicked02 ,ep41 #bb--8,no one has strength of himself to emerge from this wickedness2 some one must needs hold forth a hand2 some one must draw us out40 ,ovid1 ,met41 #g3ai--8;,i see the things that are better and ,i approve them1 yet ,i follow the worse4444 ,we strive even after that which is forbidden1 and we desire the things that are denied40 ,cicero3 8,nature has given us faint sparks of knowledge2 we extinguish them by our immoralities40 ,shakespeare1 ,othello1 #c3c--8,where's that palace whereinto foul things ,sometimes ,intrude not8 ,who has a breast so pure1 ,but some uncleanly apprehensions keep leets meetings in court and law-days1 and in sessions sit ,with meditations lawful80 ,henry ,,vi41 ,,ii3#c3c--8;,forbear to judge1 for we are sinners all40 ,hamlet1 #b3b1 compares ,god's influence to the sun which 8breeds maggots in a dead dog1 ,kissing carrion10--that is1 ,god is no more responsible for the corruption in man's heart and the evil that comes from it1 than the sun is responsible for the maggots which its heat breeds in a dead dog2 #c3a--8,we are arrant knaves all40 ,timon of ,athens1 #a3b--8,who lives that's not depraved or depraves80 ,goethe3 8,i see no fault committed which ,i too might not have committed40 ,dr4 ,johnson3 8,every man knows that of himself which he dare not tell to his dearest friend40 ,thackeray showed himself a master in fiction by having no heroes2 the paragons of virtue belonged to a cruder age of romance4 ,so ,george ,eliot represents life correctly by setting before us no perfect characters2 all act from mixed motives4 ,carlyle1 hero-worshiper as he was inclined to be1 is said to have become disgusted with each of his heroes before he finished his biography4 ,emerson said that to understand any crime1 he had only to look into his own heart4 ,robert ,burns3 8,god knows ,i'm no thing ,i would be1 ,nor am ,i even the thing ,i could be40 ,huxley3 8,the best men of the best epochs are simply those who make the fewest blunders and commit the fewest sins40 ,and he speaks of 8the infinite wickedness0 which has attended the course of human history4 ,matthew ,arnold3 8,what mortal1 when he saw1 ,life's voyage done1 his heavenly ,friend1 ,could ever yet dare tell him fearlessly3--,i have kept uninfringed my nature's law3 ,the inly written chart thou gavest me1 to guide me1 ,i have kept by to the end80 ,walter ,besant1 ,children of ,gibeon3 8,the men of ability do not desire a system in which they shall not be able to do good to themselves first40 8,ready to offer praise and prayer on ,sunday1 if on ,monday they may go into the market place to skin their fellows and sell their hides40 ,yet ,confucius declares that 8man is born good40 ,he confounds conscience with will--the sense of right with the love of right4 ,dean ,swift's worthy sought many years for a method of extracting sunbeams from cucumbers4 ,human nature of itself is as little able to bear the fruits of ,god4 ,every man will grant 7#a7 that he is not perfect in moral character2 7#b7 that love to ,god has not been the constant motive of his actions1 i4 e41 that he has been to some degree selfish2 7#c7 that he has committed at least one known violation of conscience4 ,shedd1 ,sermons to the ,natural ,man1 #hf1 #hg--8,those theorists who reject revealed religion1 and remand man to the first principles of ethics and morality as the only religion that he needs1 send him to a tribunal that damns him02 for it is simple fact that 8no human creature1 in any country or grade of civilization1 has ever glorified ,god to the extent of his knowledge of ,god40 #c4 ,proof from ,christian experience4 7a7 ,in proportion to his spiritual progress does the ,christian recognize evil dispositions within him1 which but for divine grace might germinate and bring forth the most various forms of outward transgression4 ,see ,goodwin's experience1 in ,baird1 ,elohim ,revealed1 #dji2 ,goodwin1 member of the ,westminster ,assembly of ,divines1 speaking of his conversion1 says3 8,an abundant discovery was made to me of my inward lusts and concupiscence1 and ,i was amazed to see with what greediness ,i had sought the gratification of every sin40 ,tllner's experience1 in ,martensen's ,dogmatics3 ,tllner1 though inclined to ,pelagianism1 says3 8,i look into my own heart and ,i see with penitent sorrow that ,i must in ,god's sight accuse myself of all the offences ,i have named10--and he had named only deliberate transgressions2--8he who does not allow that he is similarly guilty1 let him look deep into his own heart40 ,john ,newton sees the murderer led to execution1 and says3 8,there1 but for the grace of ,god1 goes ,john ,newton40 ,count de ,maistre3 8,i do not know what the heart of a villain may be--,i only know that of a virtuous man1 and that is frightful40 ,tholuck1 on the fiftieth anniversary of his professorship at ,halle1 said to his students3 8,in review of ,god's manifold blessings1 the thing ,i seem most to thank him for is the conviction of sin40 ,roper ,ascham3 8,by experience we find out a short way1 by a long wandering40 ,luke #ae3be-cb is sometimes referred to as indicating that there are some of ,god's children who never wander from the ,father's house4 ,but there were two prodigals in that family4 ,the elder was a servant in spirit as well as the younger4 ,j4 ,j4 ,murphy1 ,nat4 ,selection and ,spir4 ,freedom1 #da1 #db--8;,in the wish of the elder son that he might sometimes feast with his own friends apart from his father1 was contained the germ of that desire to escape the wholesome restraints of home which1 in its full development1 had brought his brother first to riotous living1 and afterwards to the service of the stranger and the herding of swine4 ,this root of sin is in us all1 but in him it was not so full-grown as to bring death4 ,yet he says3 #8,lo1 these many years do ,i serve thee' 7--as a bondservant71 #8and ,i never transgressed a commandment of thine4' ,are the father's commandments grievous8 ,is service true and sincere1 without love from the heart8 ,the elder brother was calculating toward his father and unsympathetic toward his brother40 ,sir ,j4 ,r4 ,seelye1 ,ecce ,homo3 8,no virtue can be safe1 unless it is enthusiastic40 ,wordsworth3 8,heaven rejects the love ,of nicely calculated less or more40 7b7 ,since those most enlightened by the ,holy ,spirit recognize themselves as guilty of unnumbered violations of the divine law1 the absence of any consciousness of sin on the part of unregenerate men must be regarded as proof that they are blinded by persistent transgression4 ,it is a remarkable fact that1 while those who are enlightened by the ,holy ,spirit and who are actually overcoming their sins see more and more of the evil of their hearts and lives1 those who are the slaves of sin see less and less of that evil1 and often deny that they are sinners at all4 ,rousseau1 in his ,confessions1 confesses sin in a spirit which itself needs to be confessed4 ,he glosses over his vices1 and magnifies his virtues4 8,no man10 he says1 8can come to the throne of ,god and say3 #8,i am a better man than ,rousseau4'444 ,let the trumpet of the last judgment sound when it will3 ,i will present myself before the ,sovereign ,judge with this book in my hand1 and ,i will say aloud3 #8,here is what ,i did1 what ,i thought1 and what ,i was4' 0 8,ah10 said he1 just before he expired1 8how happy a thing it is to die1 when one has no reason for remorse or self-reproach60 ,and then1 addressing himself to the ,almighty1 he said3 8,eternal ,being1 the soul that ,i am going to give thee back is as pure at this moment as it was when it proceeded from thee2 render it a partaker of thy felicity60 ,yet1 in his boyhood1 ,rousseau was a petty thief4 ,in his writings1 he advocated adultery and suicide4 ,he lived for more than twenty years in practical licentiousness4 ,his children1 most of whom1 if not all1 were illegitimate1 he sent off to the foundling hospital as soon as they were born1 thus casting them upon the charity of strangers1 yet he inflamed the mothers of ,france with his eloquent appeals to them to nurse their own babies4 ,he was mean1 vacillating1 treacherous1 hypocritical1 and blasphemous4 ,and in his ,confessions1 he rehearses the exciting scenes of his life in the spirit of the bold adventurer4 ,see ,n4 ,m4 ,williams1 in ,bap4 ,review1 art43 ,rousseau1 from which the substance of the above is taken4 ,edwin ,forrest1 when accused of being converted in a religious revival1 wrote an indignant denial to the public press1 saying that he had nothing to regret2 his sins were those of omission rather than commission2 he had always acted upon the principle of loving his friends and hating his enemies2 and trusting in the justice as well as the mercy of ,god1 he hoped1 when he left this earthly sphere1 to 8wrap the drapery of his couch about him1 and lie down to pleasant dreams40 ,and yet no man of his time was more arrogant1 self-sufficient1 licentious1 revengeful4 ,john ,y4 ,mc,cane1 when sentenced to ,sing ,sing prison for six years for violating the election laws by the most highhanded bribery and ballot-stuffing1 declared that he had never done anything wrong in his life4 ,he was a ,sunday ,school ,superintendent1 moreover4 ,a lady who lived to the age of #ib1 protested that1 if she had her whole life to live over again1 she would not alter a single thing4 ,lord ,nelson1 after he had received his death wound at ,trafalgar1 said3 8,i have never been a great sinner40 ,yet at that very time he was living in open adultery4 ,tennyson1 ,sea ,dreams3 8,with all his conscience and one eye askew1 ,so false1 he partly took himself for true40 ,contrast the utterance of the apostle ,paul3 #a ,tim4 #a3ae--8;,christ ,jesus came into the world to save sinners2 of whom ,i am chief40 ,it has been well said that 8the greatest of sins is to be conscious of none40 ,rowland ,hill3 8,the devil makes little of sin1 that he may retain the sinner40 ,the following reasons may be suggested for men's unconsciousness of their sins3 #a4 ,we never know the force of any evil passion or principle within us1 until we begin to resist it4 #b4 ,god's providential restraints upon sin have hitherto prevented its full development4 #c4 ,god's judgments against sin have not yet been made manifest4 #d4 ,sin itself has a blinding influence upon the mind4 #e4 ,only he who has been saved from the penalty of sin is willing to look into the abyss from which he has been rescued4--,that a man is unconscious of any sin is therefore only proof that he is a great and hardened transgressor4 ,this is also the most hopeless feature of his case1 since for one who never realizes his sin there is no salvation4 ,in the light of this truth1 we see the amazing grace of ,god1 not only in the gift of ,christ to die for sinners1 but in the gift of the ,holy ,spirit to convince men of their sins and to lead them to accept the ,savior4 ,ps4 #ij3h--8,thou hast set 444 ,our secret sins in the light of thy countenance0 man's inner sinfulness is hidden from himself1 until it is contrasted with the holiness of ,god4 ,light a luminary or sun1 which shines down into the depths of the heart and brings out its hidden evil into painful relief4 ,see ,julius ,mller1 ,doctrine of ,sin1 #b3bdh-bei2 ,edwards1 ,works1 #b3cbf2 ,john ,caird1 ,reasons for ,men's ,unconsciousness of their ,sins1 in ,sermons1 #cc4 ,,ii4 ,every member of the human race1 without exception1 possesses a corrupted nature1 which is a source of actual sin1 and is itself sin4 #a4 ,proof from ,scripture4 ,a4 ,the sinful acts and dispositions of men are referred to1 and explained by1 a corrupt nature4 ,by 8nature0 we mean that which is born in a man1 that which he has by birth4 ,that there is an inborn corrupt state1 from which sinful acts and dispositions flow1 is evident from ,luke #f3dc-de--8there is no good tree that bringeth forth corrupt fruit4444 the evil man out of the evil treasure of his heart bringeth forth that which is evil02 ,mat4 #ab3cd--8,ye offspring of vipers1 how can ye1 being evil1 speak good things80 ,ps4 #eh3c--8,the wicked are estranged from the womb3 ,they go astray as soon as they are born1 speaking lies40 ,this corrupt nature 7a7 belongs to man from the first moment of his being2 7b7 underlies man's consciousness2 7c7 cannot be changed by man's own power2 7d7 first constitutes him a sinner before ,god2 7e7 is the common heritage of the race4 7a7 ,ps4 #ea3e--8;,behold1 ,i was brought forth in iniquity2 ,and in sin did my mother conceive me0--here ,david is confessing1 not his mother's sin1 but his own sin2 and he declares that this sin goes back to the very moment of his conception4 ,tholuck1 quoted by ,h4 ,b4 ,smith1 ,system1 #bha--8;,david confesses that sin begins with the life of man2 that not only his works1 but the man himself1 is guilty before ,god40 ,shedd1 ,dogm4 ,theol41 #b3id--8;,david mentions the fact that he was born sinful1 as an aggravation of his particular act of adultery1 and not as an excuse for it40 7b7 ,ps4 #ai3ab--8,who can discern his errors8 ,clear thou me from hidden faults02 #ea3f1 #g--8;,behold1 thou desirest truth in the inward parts2 ,and in the hidden part thou wilt make me to know wisdom4 ,purify me with hyssop1 and ,i shall be clean3 ,wash me1 and ,i shall be whiter than snow40 7c7 ,jer4 #ac3bc--8;,can the ,ethiopian change his skin1 or the leopard his spots8 then may ye also do good1 that are accustomed to do evil02 ,rom4 #g3bd--8,wretched man that ,i am6 who shall deliver me out of the body of this death80 7d7 ,ps4 #ea3f--8;,behold1 thou desirest truth in the inward parts02 ,jer4 #ag3i--8,the heart is deceitful above all things and it is exceedingly corrupt3 who can know it8 ,i1 ,jehovah1 search the mind1 ,i try the heart10--only ,god can fully know the native and incurable depravity of the human heart2 see ,annotated ,paragraph ,bible1 in loco1 7e7 ,job #ad3d--8,who can bring a clean thing out of an unclean8 not one02 ,john #c3f--8,that which is born of the flesh is flesh10 i4 e41 human nature sundered from ,god4 ,pope1 ,theology1 #b3ec--8;,christ1 who knew what was in man1 says3 #8,if ye then1 being evil' 7,mat4 #g3aa71 and #8,that which is born of the flesh is flesh' 7,john #c3f71 that is--putting the two together--#8men are evil1 because they are born evil4' 0 ,nathaniel ,hawthorne's story of ,the ,minister's ,black ,veil portrays the isolation of every man's deepest life1 and the awe which any visible assertion of that isolation inspires4 ,c4 ,p4 ,cranch3 8,we are spirits clad in veils2 ,man by man was never seen2 ,all our deep communing fails ,to remove the shadowy screen40 ,in the heart of every one of us is that fearful 8black drop10 which the ,koran says the angel showed to ,mohammed4 ,sin is like the taint of scrofula in the blood1 which shows itself in tumors1 in consumption1 in cancer1 in manifold forms1 but is everywhere the same organic evil4 ,byron spoke truly of 8,this ineradicable taint of sin1 this boundless ,upas1 this all-blasting tree40 ,e4 ,g4 ,robinson1 ,christ4 ,theol41 #afa1 #afb--8,the objection that conscience brings no charge of guilt against inborn depravity1 however true it may be of the nature in its passive state1 is seen1 when the nature is roused to activity1 to be unfounded4 ,this faculty1 on the contrary1 lends support to the doctrine it is supposed to overthrow4 ,when the conscience holds intelligent inquisition upon single acts1 it soon discovers that these are mere accessories to crime1 while the principal is hidden away beyond the reach of consciousness4 ,in following up its inquisition1 it in due time extorts the exclamation of ,david3 ,ps4 #ea3e--#8;,behold1 ,i was brought forth in iniquity2 ,and in sin did my mother conceive me4' ,conscience traces guilt to its seat in the inherited nature40 ,b4 ,all men are declared to be by nature children of wrath 7,eph4 #b3c74 ,here 8nature0 signifies something inborn and original1 as distinguished from that which is subsequently acquired4 ,the text implies that3 7a7 ,sin is a nature1 in the sense of a congenital depravity of the will4 7b7 ,this nature is guilty and condemnable1--since ,god's wrath rests only upon that which deserves it4 7c7 ,all men participate in this nature and in this consequent guilt and condemnation4 ,eph4 #b3c--8were by nature children of wrath1 even as the rest40 ,shedd3 8,nature here is not substance created by ,god1 but corruption of that substance1 which corruption is created by man40 8,nature0 7from nascor7 may denote anything inborn1 and the term may just as properly designate inborn evil tendencies and state1 as inborn faculties or substance4 8,by nature0 therefore 8by birth02 compare ,gal4 #b3ae--8;,jews by nature40 ,e4 ,g4 ,robinson3 8,nature not 1 or essence1 but only qualification of essence1 as something born in us4 ,there is just as much difference in babes1 from the beginning of their existence1 as there is in adults4 ,if sin is defined as #8voluntary transgression of known law1' the definition of course disposes of original sin40 ,but if sin is a selfish state of the will1 such a state is demonstrably inborn4 ,aristotle speaks of some men as born to be savages 7 71 and of others as destined by nature to be slaves 7 74 ,here evidently is a congenital aptitude and disposition4 ,similarly we can interpret ,paul's words as declaring nothing less than that men are possessed at birth of an aptitude and disposition which is the object of ,god's just displeasure4 ,the opposite view can be found in ,stevens1 ,pauline ,theology1 #aeb-aeg4 ,principal ,fairbairn also says that inherited sinfulness 8is not transgression1 and is without guilt40 ,ritschl1 ,just4 and ,recon41 #cdd--8,the predicate #8children of wrath' refers to the former actual transgression of those who now as ,christians have the right to apply to themselves that divine purpose of grace which is the antithesis of wrath40 ,meyer interprets the verse2 8,we become children of wrath by following a natural propensity40 ,he claims the doctrine of the apostle to be1 that man incurs the divine wrath by his actual sin1 when he submits his will to the inborn sin principle4 ,so ,n4 ,w4 ,taylor1 ,concio ad ,clerum1 quoted in ,h4 ,b4 ,smith1 ,system1 #bha--8,we were by nature such that we became through our own act children of wrath40 8,but10 says ,smith1 8if the apostle had meant this1 he could have said so2 there is a proper ,greek word for #8became'2 the word which is used can only be rendered #8were4' 0 ,so #a ,cor4 #g3ad--8;else were your children unclean0--implies that1 apart from the operations of grace1 all men are defiled in virtue of their very birth from a corrupt stock4 ,cloth is first died in the wool1 and then dyed again after the weaving4 ,man is a 8double-dyed villain40 ,he is corrupted by nature and afterwards by practice4 ,the colored physician in ,new ,orleans advertised that his method was 8first to remove the disease1 and then to eradicate the system40 ,the ,new ,school method of treating this text is of a similar sort4 ,beginning with a definition of sin which excludes from that category all inborn states of the will1 it proceeds to vacate of their meaning the positive statements of ,scripture4 ,for the proper interpretation of ,eph4 #b3c1 see ,julius ,mller1 ,doct4 of ,sin1 #b3bgh1 and ,commentaries of ,harless and ,olshausen4 ,see also ,philippi1 ,glaubenslehre1 #c3bab sq42 ,thomasius1 ,christi ,person und ,werk1 #a3bhi2 and an excellent note in the ,expositor's ,greek ,n4,t41 in loco4 ,per contra1 see ,reuss1 ,christ4 ,theol4 in ,apost4 ,age1 #b3bi1 #gi-hd2 ,weiss1 ,bib4 ,theol4 ,n4,t41 #bci4 ,c4 ,death1 the penalty of sin1 is visited even upon those who have never exercised a personal and conscious choice 7,rom4 #e3ab-ad74 ,this text implies that 7a7 ,sin exists in the case of infants prior to moral consciousness1 and therefore in the nature1 as distinguished from the personal activity4 7b7 ,since infants die1 this visitation of the penalty of sin upon them marks the ill-desert of that nature which contains in itself1 though undeveloped1 the germs of actual transgression4 7c7 ,it is therefore certain that a sinful1 guilty1 and condemnable nature belongs to all mankind4 ,rom4 #e3ab-ad--8,therefore1 as through one man sin entered into the world1 and death through sin2 and so death passed unto all men1 for that all sinned3--for until the law sin was in the world2 but sin is not imputed when there is no law4 ,nevertheless death reigned from ,adam until ,moses1 even over them that had not sinned after the likeness of ,adam's transgression0--that is1 over those who1 like infants1 had never personally and consciously sinned4 ,see a more full treatment of these last words in connection with an exegesis of the whole passage--,rom4 #e3ab-ai--under ,imputation of ,sin1 pages #fbe-fbg4 ,n4 ,w4 ,taylor maintained that infants1 prior to moral agency1 are not subjects of the moral government of ,god1 any more than are animals4 ,in this he disagreed with ,edwards1 ,bellamy1 ,hopkins1 ,dwight1 ,smalley1 ,griffin4 ,see ,tyler1 ,letters on ,n4 ,e4 ,theol41 #h1 #acb-adb--8,to say that animals die1 and therefore death can be no proof of sin in infants1 is to take infidel ground4 ,the infidel has just as good a right to say3 ,because animals die without being sinners1 therefore adults may4 ,if death may reign to such an alarming extent over the human race and yet be no proof of sin1 then you adopt the principle that death may reign to any extent over the universe1 yet never can be made a proof of sin in any case40 ,we reserve our full proof that physical death is the penalty of sin to the section on ,penalty as one of the ,consequences of ,sin4 #b4 ,proof from ,reason4 ,three facts demand explanation3 7a7 ,the universal existence of sinful dispositions in every mind1 and of sinful acts in every life4 7b7 ,the preponderating tendencies to evil1 which necessitate the constant education of good impulses1 while the bad grow of themselves4 7c7 ,the yielding of the will to temptation1 and the actual violation of the divine law1 in the case of every human being so soon as he reaches moral consciousness4 ,the fundamental selfishness of man is seen in childhood1 when human nature acts itself out spontaneously4 ,it is difficult to develop courtesy in children4 ,there can be no true courtesy without regard for man as man and willingness to accord to each man his place and right as a son of ,god equal with ourselves4 ,but children wish to please themselves without regard to others4 ,the mother asks the child3 8,why don't you do right instead of doing wrong80 and the child answers3 8,because it makes me so tired10 or 8,because ,i do wrong without trying40 ,nothing runs itself1 unless it is going down hill4 8,no other animal does things habitually that will injure and destroy it1 and does them from the love of it4 ,but man does this1 and he is born to do it1 he does it from birth4 ,as the seedlings of the peach-tree are all peaches1 not apples1 and those of thorns are all thorns1 not grapes1 so all the descendants of man are born with evil in their natures4 ,that sin continually comes back to us1 like a dog or cat that has been driven away1 proves that our hearts are its home40 ,mrs4 ,humphrey ,ward's novel1 ,robert ,elsmere1 represents the milk-and-water school of philanthropists4 8,give man a chance10 they say2 8give him good example and favorable environment and he will turn out well4 ,he is more sinned against than sinning4 ,it is the outward presence of evil that drives men to evil courses40 ,but ,god's indictment is found in ,rom4 #h3g--8the mind of the flesh is enmity against ,god40 ,g4 ,p4 ,fisher3 8,of the ideas of natural religion1 ,plato1 ,plutarch and ,cicero found in the fact that they are in man's reason1 but not obeyed and realized in man's will1 the most convincing evidence that humanity is at schism with itself1 and therefore depraved1 fallen1 and unable to deliver itself4 ,the reason why many moralists fail and grow bitter and hateful is that they do not take account of this state of sin40 ,reason seeks an underlying principle which will reduce these multitudinous phenomena to unity4 ,as we are compelled to refer common physical and intellectual phenomena to a common physical and intellectual nature1 so we are compelled to refer these common moral phenomena to a common moral nature1 and to find in it the cause of this universal1 spontaneous1 and all-controlling opposition to ,god and his law4 ,the only possible solution of the problem is this1 that the common nature of mankind is corrupt1 or1 in other words1 that the human will1 prior to the single volitions of the individual1 is turned away from ,god and supremely set upon self-gratification4 ,this unconscious and fundamental direction of the will1 as the source of actual sin1 must itself be sin2 and of this sin all mankind are partakers4 ,the greatest thinkers of the world have certified to the correctness of this conclusion4 ,see ,aristotle's doctrine of 8the slope10 described in ,chase's ,introduction to ,aristotle's ,ethics1 ,,xxxv and #cb--8;,in regard to moral virtue1 man stands on a slope4 ,his appetites and passions gravitate downward2 his reason attracts him upward4 ,conflict occurs4 ,a step upward1 and reason gains what passion has lost2 but the reverse is the case if he steps downward4 ,the tendency in the former case is to the entire subjection of passion2 in the latter case1 to the entire suppression of reason4 ,the slope will terminate upwards in a level summit where men's steps will be secure1 or downwards in an irretrievable plunge over the precipice4 ,continual self-control leads to absolute self-mastery2 continual failure1 to the utter absence of self-control4 ,but all we can see is the slope4 ,no man is ever at the of the summit1 nor can we say that a man has irretrievably fallen into the abyss4 ,how it is that men constantly act against their own convictions of what is right1 and their previous determinations to follow right1 is a mystery ,which ,aristotle discusses1 but leaves unexplained4 8,compare the passage in the ,ethics1 #a3aa--#8;,clearly there is in them men1 besides the ,reason1 some other ,inborn principle 77 which fights with and strains against the ,reason4444 ,there is in the soul also somewhat besides the ,reason which is opposed to this and goes against it4'--,compare this passage with ,paul1 in ,rom4 #g3bc--#8;,i see a different law in my members1 warring against the law of my mind1 and bringing me into captivity under the law of sin which is in my members4' ,but as ,aristotle does not explain the cause1 so he suggests no cure4 ,revelation alone can account for the disease1 or point out the remedy40 ,wuttke1 ,christian ,ethics1 #a3ajb--8;,aristotle makes the significant and almost surprising observation1 that the character which has become evil by guilt can just as little be thrown off again at mere volition1 as the person who has made himself sick by his own fault can become well again at mere volition2 once become evil or sick1 it stands no longer within his discretion to cease to be so2 a stone1 when once cast1 cannot be caught back from its flight2 and so is it with the character that has become evil40 ,he does not tell 8how a reformation in character is possible1--moreover1 he does not concede to evil any other than an individual effect1--knows nothing of any natural solidarity of evil in self-propagating1 morally degenerated races0 7,nic4 ,eth41 #c3f1 #g2 #e3ab2 #g3b1 #c2 #aj3aj74 ,the good nature1 he says1 8is evidently not within our power1 but is by some kind of divine causality conferred upon the truly happy40 ,plato speaks of 8that blind1 many-headed wild beast of all that is evil within thee40 ,he repudiates the idea that men are naturally good1 and says that1 if this were true1 all that would be needed to make them holy would be to shut them up1 from their earliest years1 so that they might not be corrupted by others4 ,republic1 #d 7,jowett's translation1 #aa3bgf7--8,there is a rising up of part of the soul against the whole of the soul40 ,meno1 #hi--8,the cause of corruption is from our parents1 so that we never relinquish their evil way1 or escape the blemish of their evil habit40 ,horace1 ,ep41 #a3aj--8,naturam expellas furca1 tamen usque recurret40 ,latin proverb3 8,nemo repente fuit turpissimus40 ,pascal3 8,we are born unrighteous2 for each one tends to himself1 and the bent toward self is the beginning of all disorder40 ,kant1 in his ,metaphysical ,principles of ,human ,morals1 speaks of 8the indwelling of an evil principle side by side with the good one1 or the radical evil of human nature10 and of 8the contest between the good and the evil principles for the control of man40 8,hegel1 pantheist as he was1 declared that original sin is the nature of every man1--every man begins with it0 7,h4 ,b4 ,smith74 ,shakespeare1 ,timon of ,athens1 #d3c--8;,all is oblique3 ,there's nothing level in our cursed natures1 ,but direct villainy40 ,all's ,well1 #d3c--8;,as we are in ourselves1 how weak we are6 ,merely our own traitors40 ,measure for ,measure1 #a3b--8,our natures do pursue1 ,like rats that ravin down their proper bane1 ,a thirsty evil1 and when we drink1 we die40 ,hamlet1 #c3a--8,virtue cannot so inoculate our old stock1 but we shall relish of it40 ,love's ,labor ,lost1 #a3a--8;,every man with his affects is born1 ,not by might mastered1 but by special grace40 ,winter's ,tale1 #a3b--8,we should have answered ,heaven boldly1 ,not guilty2 the imposition cleared ,hereditary ours0--that is1 provided our hereditary connection with ,adam had not made us guilty4 ,on the theology of ,shakespeare1 see ,a4 ,h4 ,strong1 ,great ,poets1 #aif-baa--8;,if any think it irrational to believe in man's depravity1 guilt1 and need of supernatural redemption1 they must also be prepared to say that ,shakespeare did not understand human nature40 ,s4 ,t4 ,coleridge1 ,omniana1 at the end3 8,it is a fundamental article of ,christianity that ,i am a fallen creature 444 that an evil ground existed in my will1 previously to any act or assignable moment of time in my consciousness2 ,i am born a child of wrath4 ,this fearful mystery ,i pretend not to understand4 ,i cannot even conceive the possibility of it2 but ,i know that it is so1 444 and what is real must be possible40 ,a sceptic who gave his children no religious training1 with the view of letting them each in mature years choose a faith for himself1 reproved ,coleridge for letting his garden run to weeds2 but ,coleridge replied1 that he did not think it right to prejudice the soil in favor of roses and strawberries4 ,van ,oosterzee3 ,rain and sunshine make weeds grow more quickly1 but could not draw them out of the soil if the seeds did not lie there already2 so evil education and example draw out sin1 but do not implant it4 ,tennyson1 ,two ,voices3 8,he finds a baseness in his blood1 ,at such strange war with what is good1 ,he cannot do the thing he would40 ,robert ,browning1 ,gold ,hair3 a ,legend of ,pornic3 8,the faith that launched point-blank her dart ,at the head of a lie--taught ,original ,sin1 ,the corruption of ,man's ,heart40 ,taine1 ,ancien ,rgime3 8,savage1 brigand and madman each of us harbors1 in repose or manacled1 but always living1 in the recesses of his own heart40 ,alexander ,maclaren3 8,a great mass of knotted weeds growing in a stagnant pool is dragged toward you as you drag one filament40 ,draw out one sin1 and it brings with it the whole matted nature of sin4 ,chief ,justice ,thompson1 of ,pennsylvania3 8,if those who preach had been lawyers previous to entering the ministry1 they would know and say far more about the depravity of the human heart than they do4 ,the old doctrine of total depravity is the only thing that can explain the falsehoods1 the dishonesties1 the licentiousness1 and the murders which are so rife in the world4 ,education1 refinement1 and even a high order of talent1 cannot overcome the inclination to evil which exists in the heart1 and has taken possession of the very fibres of our nature40 ,see ,edwards1 ,original ,sin1 in ,works1 #b3cji-eaj2 ,julius ,mller1 ,doct4 ,sin1 #b3bei-cjg2 ,hodge1 ,syst4 ,theol41 #b3bca-bch2 ,shedd1 ,discourses and ,essays1 #bbf-bcf4 ,section ,,iv4--,origin ,of ,sin ,in ,the ,personal ,act ,of ,adam4 ,with regard to the origin of this sinful nature which is common to the race1 and which is the occasion of all actual transgressions1 reason affords no light4 ,the ,scriptures1 however1 refer the origin of this nature to that free act of our first parents by which they turned away from ,god1 corrupted themselves1 and brought themselves under the penalties of the law4 ,chandler1 ,spirit of ,man1 #gf--8;,it is vain to attempt to sever the moral life of ,christianity from the historical fact in which it is rooted4 ,we may cordially assent to the assertion that the whole value of historical events is in their ideal significance4 ,but in many cases1 part of that which the idea signifies is the fact that it has been exhibited in history4 ,the value and interest of the conquest of ,greece over ,persia lie in the significant idea of freedom and intelligence triumphing over despotic force2 but surely a part1 and a very important part1 of the idea1 is the fact that this triumph was won in a historical past1 and the encouragement for the present which rests upon that fact4 ,so too1 the value of ,christ's resurrection lies in its immense moral significance as a principle of life2 but an essential part of that very significance is the fact that the principle was actually realized by ,one in whom mankind was summed up and expressed1 and by whom1 therefore1 the power of realizing it is conferred on all who receive him40 ,as it is important for us to know that redemption is not only ideal but actual1 so it is important for us to know that sin is not an inevitable accompaniment of human nature1 but that it had a historical beginning4 ,yet no a priori theory should prejudice our examination of the facts4 ,we would preface our consideration of the ,scriptural account1 therefore1 by stating that our view of inspiration would permit us to regard that account as inspired1 even if it were mythical or allegorical4 ,as ,god can use all methods of literary composition1 so he can use all methods of instructing mankind that are consistent with essential truth4 ,george ,adam ,smith observes that the myths and legends of primitive folk-lore are the intellectual equivalents of later philosophies and theories of the universe1 and that 8at no time has revelation refused to employ such human conceptions for the investiture and conveyance of the higher spiritual truths40 ,sylvester ,burnham3 8,fiction and myth have not yet lost their value for the moral and religious teacher4 ,what a knowledge of his own nature has shown man to be good for his own use1 ,god surely may also have found to be good for his use4 ,nor would it of necessity affect the value of the ,bible if the writer1 in using for his purpose myth or fiction1 supposed that he was using history4 ,only when the value of the truth of the teaching depends upon the historicity of the alleged fact1 does it become impossible to use myth or fiction for the purpose of teaching40 ,see vol4 #a1 page #bda of this work1 with quotations from ,denney1 ,studies in ,theology1 #bah1 and ,gore1 in ,lux ,mundi1 #cef4 ,euripides3 8,thou ,god of all6 infuse light into the souls of men1 whereby they may be enabled to know what is the root from which all their evils spring1 and by what means they may avoid them60 ,i4 ,the ,scriptural ,account of the ,temptation and ,fall in ,genesis #c3a-g4 #a4 ,its general1 character not mythical or allegorical1 but historical4 ,we adopt this view for the following reasons3--7a7 ,there is no intimation in the account itself that it is not historical4 7b7 ,as a part of a historical book1 the presumption is that it is itself historical4 7c7 ,the later ,scripture writers refer to it as a veritable history even in its details4 7d7 ,particular features of the narrative1 such as the placing of our first parents in a garden and the speaking of the tempter through a serpent-form1 are incidents suitable to man's condition of innocent but untried childhood4 7e7 ,this view that the narrative is historical does not forbid our assuming that the trees of life and of knowledge were symbols of spiritual truths1 while at the same time they were outward realities4 ,see ,john #h3dd--8,ye are of your father the devil1 and the lusts of your father it is your will to do4 ,he was a murderer from the beginning1 and standeth not in the truth1 because there is no truth in him4 ,when he speaketh a lie1 he speaketh of his own3 for he is a liar and the father thereof02 #b ,cor4 #aa3c--8the serpent beguiled ,eve in his craftiness02 ,rev4 #bj3b--8the dragon1 the old serpent1 which is the ,devil and ,satan40 ,h4 ,b4 ,smith1 ,system1 #bfa--8;,if ,christ's temptation and victory over ,satan were historical events1 there seems to be no ground for supposing that the first temptation was not a historical event40 ,we believe in the unity and sufficiency of ,scripture4 ,we moreover regard the testimony of ,christ and the apostles as conclusive with regard to the historicity of the account in ,genesis4 ,we assume a divine superintendence in the choice of material by its author1 and the fulfilment to the apostles of ,christ's promise that they should be guided into the truth4 ,paul's doctrine of sin is so manifestly based upon the historical character of the ,genesis story1 that the denial of the one must naturally lead to the denial of the other4 ,john ,milton writes1 in his ,areopagitica3 8,it was from out of the rind of one apple tasted that the knowledge of good and evil1 as two twins cleaving together1 leaped forth into the world4 ,and perhaps this is that doom which ,adam fell into1 that is to say1 of knowing good by evil40 ,he should have learned to know evil as ,god knows it--as a thing possible1 hateful1 and forever rejected4 ,he actually learned to know evil as ,satan knows it--by making it actual and matter of bitter experience4 ,infantile and innocent man found his fit place and work in a garden4 ,the language of appearances is doubtless used4 ,satan might enter into a brute-form1 and might appear to speak through it4 ,in all languages1 the stories of brutes speaking show that such a temptation is congruous with the condition of early man4 ,asiatic myths agree in representing the serpent as the emblem of the spirit of evil4 ,the tree of the knowledge of good and evil was the symbol of ,god's right of eminent domain1 and indicated that all belonged to him4 ,it is not necessary to suppose that it was known by this name before the ,fall4 ,by means of it man came to know good1 by the loss of it2 to know evil1 by bitter experience2 ,c4 ,h4 ,m43 8,to know good1 without the power to do it2 to know evil1 without the power to avoid it40 ,bible ,com41 #a3dj--,the tree of life was symbol of the fact that 8life is to be sought1 not from within1 from himself1 in his own powers or faculties2 but from that which is without him1 even from him who hath life in himself40 ,as the water of baptism and the bread of the ,lord's supper1 though themselves common things1 are symbolic of the greatest truths1 so the tree of knowledge and the tree of life were sacramental4 ,mc,ilvaine1 ,wisdom of ,holy ,scripture1 #ii-ada--8,the two trees represented good and evil4 ,the prohibition of the latter was a declaration that man of himself could not distinguish between good and evil1 and must trust divine guidance4 ,satan urged man to discern between good and evil by his own wisdom1 and so become independent of ,god4 ,sin is the attempt of the creature to exercise ,god's attribute of discerning and choosing between good and evil by his own wisdom4 ,it is therefore self-conceit1 self-trust1 self-assertion1 the preference of his own wisdom and will to the wisdom and will of ,god40 ,mc,ilvaine refers to ,lord ,bacon1 ,works1 #a3hb1 #afb4 ,see also ,pope1 ,theology1 #b3aj1 #aa2 ,boston ,lectures for #ahga3hj1 #ha4 ,griffith-,jones1 ,ascent through ,christ1 #adb1 on the tree of the knowledge of good and evil--8,when for the first time man stood face to face with definite conscious temptation to do that which he knew to be wrong1 he held in his hand the fruit of that tree1 and his destiny as a moral being hung trembling in the balance4 ,and when for the first time he succumbed to temptation and faint dawnings of remorse visited his heart1 at that moment he was banished from the ,eden of innocence1 in which his nature had hitherto dwelt1 and he was driven forth from the presence of the ,lord40 ,with the first sin1 was started another and a downward course of development4 ,for the mythical or allegorical explanation of the narrative1 see also ,hase1 ,hutterus ,redivivus1 #afd1 #afe1 and ,nitzsch1 ,christian ,doctrine1 #bah4 #b4 ,the course of the temptation1 and the resulting fall4 ,the stages of the temptation appear to have been as follows3 7a7 ,an appeal on the part of ,satan to innocent appetites1 together with an implied suggestion that ,god was arbitrarily withholding the means of their gratification 7,gen4 #c3a74 ,the first sin was in ,eve's isolating herself and choosing to seek her own pleasure without regard to ,god's will4 ,this initial selfishness it was1 which led her to listen to the tempter instead of rebuking him or flying from him1 and to exaggerate the divine command in her response 7,gen4 #c3c74 ,gen4 #c3a--8,yea1 hath ,god said1 ,ye shall not eat of any tree of the garden80 ,satan emphasizes the limitation1 but is silent with regard to the generous permission--8,of every tree of the garden but one thou mayest freely eat0 7#b3af74 ,c4 ,h4 ,m41 in loco3 8,to admit the question #8hath ,god said8' is already positive infidelity4 ,to add to ,god's word is as bad as to take from it4 #8,hath ,god said8' is quickly followed by #8,ye shall not surely die4' ,questioning whether ,god has spoken1 results in open contradiction of what ,god has said4 ,eve suffered ,god's word to be contradicted by a creature1 only because she had abjured its authority over her conscience and heart40 ,the command was simply3 8thou shalt not eat of it0 7,gen4 #b3ag74 ,in her rising dislike to the authority she had renounced1 she exaggerates the command into3 8,ye shall not eat of it1 neither shall ye touch it0 7,gen4 #c3c74 ,here is already self-isolation1 instead of love4 ,matheson1 ,messages of the ,old ,religions1 #cah--8;,ere ever the human soul disobeyed1 it had learned to distrust4444 ,before it violated the existing law1 it had come to think of the ,lawgiver as one who was jealous of his creatures40 ,dr4 ,c4 ,h4 ,parkhurst3 8,the first question ever asked in human history was asked by the devil1 and the interrogation point still has in it the trail of the serpent40 7b7 ,a denial of the veracity of ,god1 on the part of the tempter1 with a charge against the ,almighty of jealousy and fraud in keeping his creatures in a position of ignorance and dependence 7,gen4 #c3d1 #e74 ,this was followed1 on the part of the woman1 by positive unbelief1 and by a conscious and presumptuous cherishing of desire for the forbidden fruit1 as a means of independence and knowledge4 ,thus unbelief1 pride1 and lust all sprang from the self-isolating1 self-seeking spirit1 and fastened upon the means of gratifying it 7,gen4 #c3f74 ,gen4 #c3d1 #e--8;,and the serpent said unto the woman1 ,ye shall not surely die3 for ,god doth know that in the day ye eat thereof1 then your eyes shall be opened1 and ye shall be as ,god1 knowing good and evil02 #c3f--8;,and when the woman saw that the tree was good for food1 and that it was a delight to the eyes1 and that the tree was to be desired to make one wise1 she took of the fruit thereof1 and did eat2 and she gave also unto her husband with her1 and he did eat0--so 8taking the word of a ,professor of ,lying1 that he does not lie0 7,john ,henry ,newman74 ,hooker1 ,eccl4 ,polity1 book ,i--8,to live by one man's will became the cause of all men's misery40 ,godet on ,john #a3d--8;,in the words #8life' and #8light' it is natural to see an allusion to the tree of life and to that of knowledge4 ,after having eaten of the former1 man would have been called to feed on the second4 ,john initiates us into the real essence of these primordial and mysterious facts and gives us in this verse1 as it were1 the philosophy of ,paradise40 ,obedience is the way to knowledge1 and the sin of ,paradise was the seeking of light without life2 cf4 ,john #g3ag--8;,if any man willeth to do his will1 he shall know of the teaching1 whether it is of ,god1 or whether ,i speak from myself40 7c7 ,the tempter needed no longer to urge his suit4 ,having poisoned the fountain1 the stream would naturally be evil4 ,since the heart and its desires had become corrupt1 the inward disposition manifested itself in act 7,gen4 #c3f--8;did eat2 and she gave also unto her husband with her0 who had been with her1 and had shared her choice and longing74 ,thus man fell inwardly1 before the outward act of eating the forbidden fruit1--fell in that one fundamental determination whereby he made supreme choice of self instead of ,god4 ,this sin of the inmost nature gave rise to sins of the desires1 and sins of the desires led to the outward act of transgression 7,james #a3ae74 ,james #a3ae--8,then the lust1 when it hath conceived1 beareth sin40 ,baird1 ,elohim ,revealed1 #hhh--8,the law of ,god had already been violated2 man was fallen before the fruit had been plucked1 or the rebellion had been thus signalized4 ,the law required not only outward obedience but fealty of the heart1 and this was withdrawn before any outward token indicated the change40 ,would he part company with ,god1 or with his wife8 ,when the ,indian asked the missionary where his ancestors were1 and was told that they were in hell1 he replied that he would go with his ancestors4 ,he preferred hell with his tribe to heaven with ,god4 ,sapphira1 in like manner1 had opportunity given her to part company with her husband1 but she preferred him to ,god2 ,acts #e3g-aa4 ,philippi1 ,glaubenslehre3 8,so man became like ,god1 a setter of law to himself4 ,man's self-elevation to godhood was his fall4 ,god's self-humiliation to manhood was man's restoration and elevation4444 ,gen4 #c3bb--#8,the man has become as one of us' in his condition of self-centered activity1--thereby losing all real likeness to ,god1 which consists in having the same aim with ,god himself4 ,de te fabula narratur2 it is the condition1 not of one alone1 but of all the race40 ,sin once brought into being is self-propagating2 its seed is in itself3 the centuries of misery and crime that have followed have only shown what endless possibilities of evil were wrapped up in that single sin4 ,keble3 8',twas but a little drop of sin ,we saw this morning enter in1 ,and lo1 at eventide a world is drowned60 ,farrar1 ,fall of ,man3 8,the guilty wish of one woman has swollen into the irremediable corruption of a world40 ,see ,oehler1 ,o4,t4 ,theology1 #a3bca2 ,mller1 ,doct4 ,sin1 #b3cha-che2 ,edwards1 on ,original ,sin1 part #d1 chap4 #b2 ,shedd1 ,dogm4 ,theol41 #b3afh-ahj4 ,,ii4 ,difficulties connected with the ,fall considered as the personal ,act of ,adam4 #a4 ,how could a holy being fall8 ,here we must acknowledge that we cannot understand how the first unholy emotion could have found lodgment in a mind that was set supremely upon ,god1 nor how temptation could have overcome a soul in which there were no unholy propensities to which it could appeal4 ,the mere power of choice does not explain the fact of an unholy choice4 ,the fact of natural desire for sensuous and intellectual gratification does not explain how this desire came to be inordinate4 ,nor does it throw light upon the matter1 to resolve this fall into a deception of our first parents by ,satan4 ,their yielding to such deception presupposes distrust of ,god and alienation from him4 ,satan's fall1 moreover1 since it must have been uncaused by temptation from without1 is more difficult to explain than ,adam's fall4 ,we may distinguish six incorrect explanations of the origin of sin3 #a4 ,emmons3 ,sin is due to ,god's efficiency--,god wrought the sin in man's heart4 ,this is the 8exercise system10 and is essentially pantheistic4 #b4 ,edwards3 ,sin is due to ,god's providence--,god caused the sin indirectly by presenting motives4 ,this explanation has all the difficulties of determinism4 #c4 ,augustine3 ,sin is the result of ,god's withdrawal from man's soul4 ,but inevitable sin is not sin1 and the blame of it rests on ,god who withdrew the grace needed for obedience1 #d4 ,pfleiderer3 ,the fall results from man's already existing sinfulness4 ,the fault then belongs1 not to man1 but to ,god who made man sinful4 #e4 ,hadley3 ,sin is due to man's moral insanity4 ,but such concreated ethical defect would render sin impossible4 ,insanity is the effect of sin1 but not its cause4 #f4 ,newman3 ,sin is due to man's weakness4 ,it is a negative1 not a positive1 thing1 an incident of finiteness4 ,but conscience and ,scripture testify that it is positive as well as negative1 opposition to ,god as well as non-conformity to ,god4 ,emmons was really a pantheist3 8,since ,god10 he says1 8works in all men both to will and to do of his good pleasure1 it is as easy to account for the first offence of ,adam as for any other sin4444 ,there is no difficulty respecting the fall of ,adam from his original state of perfection and purity into a state of sin and guilt1 which is in any way peculiar4444 ,it is as consistent with the moral rectitude of the ,deity to produce sinful as holy exercises in the minds of men4 ,he puts forth a positive influence to make moral agents act1 in every instance of their conduct1 as he pleases4444 ,there is but one satisfactory answer to the question ,whence came evil8 and that is3 ,it came from the great first ,cause of all things02 see ,nathaniel ,emmons1 ,works1 #b3fhc4 ,jonathan ,edwards also denied power to the contrary even in ,adam's first sin4 ,god did not immediately cause that sin4 ,but ,god was active in the region of motives though his action was not seen4 ,freedom of the ,will1 #afa--8;,it was fitting that the transaction should so take place that it might not appear to be from ,god as the apparent fountain40 ,yet 8,god may actually in his providence so dispose and permit things that the event may be certainly and infallibly connected with such disposal and permission02 see ,allen1 ,jonathan ,edwards1 #cjd4 ,encyc4 ,britannica1 #g3fij--8;,according to ,edwards1 ,adam had two principles1--natural and supernatural4 ,when ,adam sinned1 the supernatural or divine principle was withdrawn from him1 and thus his nature became corrupt without ,god infusing any evil thing into it4 ,his posterity came into being entirely under the government of natural and inferior principles4 ,but this solves the difficulty of making ,god the author of sin only at the expense of denying to sin any real existence1 and also destroys ,edwards's essential distinction between natural and moral ability40 ,edwards on ,trinity1 ,fisher's edition1 #dd--8,the sun does not cause darkness and cold1 when these follow infallibly upon the withdrawal of his beams4 ,god's disposing the result is not a positive exertion on his part40 ,shedd1 ,dogm4 ,theol41 #b3ej--8;,god did not withdraw the common supporting grace of his ,spirit from ,adam until after transgression40 ,to us ,adam's act was irrational1 but not impossible2 to a determinist like ,edwards1 who held that men simply act out their characters1 ,adam's act should have been not only irrational1 but impossible4 ,edwards nowhere shows how1 according to his principles1 a holy being could possibly fall4 ,pfleiderer1 ,grundriss1 #abc--8,the account of the fall is the first appearance of an already existing sinfulness1 and a typical example of the way in which every individual becomes sinful4 ,original sin is simply the universality and originality of sin4 ,there is no such thing as indeterminism4 ,the will can lift itself from natural unfreedom1 the unfreedom of the natural impulses1 to real spiritual freedom1 only by distinguishing itself from the law which sets before it its true end of being4 ,the opposition of nature to the law reveals an original nature power which precedes all free self-determination4 ,sin is the evil bent of lawless self-willed selfishness40 ,pfleiderer appears to make this sinfulness concreated1 and guiltless1 because proceeding from ,god4 ,hill1 ,genetic ,philosophy1 #bhh--8,the wide discrepancy between precept and practice gives rise to the theological conception of sin1 which1 in low types of religion1 is as often a violation of some trivial prescription as it is of an ethical principle4 ,the presence of sin1 contrasted with a state of innocence1 occasions the idea of a fall1 or lapse from a sinless condition4 ,this is not incompatible with man's derivation from an animal ancestry1 which prior to the rise of self-consciousness may be regarded as having been in a state of moral innocence1 the sense and reality of sin being impossible to the animal4444 ,the existence of sin1 both as an inherent disposition1 and as a perverted form of action1 may be explained as a survival of animal propensity in human life4444 ,sin is the disturbance of higher life by the intrusion of lower40 ,professor ,james ,hadley3 8,every man is more or less insane40 ,we prefer to say3 ,every man1 so far as he is apart from ,god1 is morally insane4 ,but we must not make sin the result of insanity4 ,insanity is the result of sin4 ,insanity1 moreover1 is a physical disease1--sin is a perversion of the will4 ,john ,henry ,newman1 ,idea of a ,university1 #fj--8;,evil has no substance of its own1 but is only the defect1 excess1 perversion or corruption of that which has substance40 ,augustine seems at times to favor this view4 ,he maintains that evil has no origin1 inasmuch as it is negative1 not positive2 that it is merely defect or failure4 ,he illustrates it by the damaged state of a discordant harp2 see ,moule1 ,outlines of ,theology1 #aga4 ,so too ,a4 ,a4 ,hodge1 ,popular ,lectures1 #aij1 tells us that ,adam's will was like a violin in tune1 which through mere inattention and neglect got out of tune at last4 ,but here1 too1 we must say with ,e4 ,g4 ,robinson1 ,christ4 ,theology1 #abd--8,sin explained is sin defended40 ,all these explanations fail to explain1 and throw the blame of sin upon ,god1 as directly or indirectly its cause4 ,but sin is an existing fact4 ,god cannot be its author1 either by creating man's nature so that sin was a necessary incident of its development1 or by withdrawing a supernatural grace which was necessary to keep man holy4 ,reason1 therefore1 has no other recourse than to accept the ,scripture doctrine that sin originated in man's free act of revolt from ,god--the act of a will which1 though inclined toward ,god1 was not yet confirmed in virtue and was still capable of a contrary choice4 ,the original possession of such power to the contrary seems to be the necessary condition of probation and moral development4 ,yet the exercise of this power in a sinful direction can never be explained upon grounds of reason1 since sin is essentially unreason4 ,it is an act of wicked arbitrariness1 the only motive of which is the desire to depart from ,god and to render self supreme4 ,sin is a 8mystery of lawlessness0 7#b ,thess4 #b3g71 at the beginning1 as well as at the end4 ,neander1 ,planting and ,training1 #chh--8,whoever explains sin nullifies it40 ,man's power at the beginning to choose evil does not prove that1 now that he has fallen1 he has equal power of himself permanently to choose good4 ,because man has power to cast himself from the top of a precipice to the bottom1 it does not follow that he has equal power to transport himself from the bottom to the top4 ,man fell by wilful resistance to the inworking ,god4 ,christ is in all men as he was in ,adam1 and all good impulses are due to him4 ,since the ,holy ,spirit is the ,christ within1 all men are the subjects of his striving4 ,he does not withdraw from them except upon1 and in consequence of1 their withdrawing from him4 ,john ,milton makes the ,almighty say of ,adam's sin3 8,whose fault8 ,whose but his own8 ,ingrate1 he had of me ,all he could have2 ,i made him just and right1 ,sufficient to have stood1 though free to fall4 ,such ,i created all the ,etherial ,powers1 ,and ,spirits1 both them who stood and them who failed2 ,freely they stood who stood1 and fell who failed40 ,the word 8cussedness0 has become an apt word here4 ,the ,standard ,dictionary defines it as 8#a4 ,cursedness1 meanness1 perverseness2 #b4 resolute courage1 endurance3 #8,jim ,bludsoe's voice was heard1 ,and they all had trust in his cussedness ,and knowed he would keep his word4' 0 7,john ,hay1 ,jim ,bludsoe1 stanza #f74 ,not the last1 but the first1 of these definitions best describes the first sin4 ,the most thorough and satisfactory treatment of the fall of man in connection with the doctrine of evolution is found in ,griffith-,jones1 ,ascent through ,christ1 #gc-bdj4 ,hodge1 ,essays and ,reviews1 #cj--8,there is a broad difference between the commencement of holiness and the commencement of sin1 and more is necessary for the former than for the latter4 ,an act of obedience1 if it is performed under the mere impulse of self-love1 is virtually no act of obedience4 ,it is not performed with any intention to obey1 for that is holy1 and cannot1 according to the theory1 precede the act4 ,but an act of disobedience1 performed from the desire of happiness1 is rebellion4 ,the cases are surely different4 ,if1 to please myself1 ,i do what ,god commands1 it is not holiness2 but if1 to please myself1 ,i do what he forbids1 it is sin4 ,besides1 no creature is immutable4 ,though created holy1 the taste for holy enjoyments may be overcome by a temptation sufficiently insidious and powerful1 and a selfish motive or feeling excited in the mind4 ,neither is a sinful character immutable4 ,by the power of the ,holy ,spirit1 the truth may be clearly presented and so effectually applied as to produce that change which is called regeneration2 that is1 to call into existence a taste for holiness1 so that it is chosen for its own sake1 and not as a means of happiness40 ,h4 ,b4 ,smith1 ,system1 #bfb--8,the state of the case1 as far as we can enter into ,adam's experience1 is this3 ,before the command1 there was the state of love without the thought of the opposite3 a knowledge of good only1 a yet unconscious goodness3 there was also the knowledge that the eating of the fruit was against the divine command4 ,the temptation aroused pride2 the yielding to that was the sin4 ,the change was there4 ,the change was not in the choice as an executive act1 nor in the result of that act--the eating2 but in the choice of supreme love to the world and self1 rather than supreme devotion to ,god4 ,it was an immanent preference of the world1--not a love of the world following the choice1 but a love of the world which is the choice itself40 #bfc--8,we cannot account for ,adam's fall1 psychologically4 ,in saying this we mean3 ,it is inexplicable by anything outside itself4 ,we must receive the fact as ultimate1 and rest there4 ,of course we do not mean that it was not in accordance with the laws of moral agency--that it was a violation of those laws3 but only that we do not see the mode1 that we cannot construct it for ourselves in a rational way4 ,it differs from all other similar cases of ultimate preference which we know2 viz41 the sinner's immanent preference of the world1 where we know there is an antecedent ground in the bias to sin1 and the ,christian's regeneration1 or immanent preference of ,god1 where we know there is an influence from without1 the working of the ,holy ,spirit40 #bfd--8,we must leave the whole question with the immanent preference standing forth as the ultimate fact in the case1 which is not to be constructed philosophically1 as far as the processes of ,adam's soul are concerned3 we must regard that immanent preference as both a choice and an affection1 not an affection the result of a choice1 not a choice which is the consequence of an affection1 but both together40 ,in one particular1 however1 we must differ with ,h4 ,b4 ,smith3 ,since the power of voluntary internal movement is the power of the will1 we must regard the change from good to evil as primarily a choice1 and only secondarily a state of affection caused thereby4 ,only by postulating a free and conscious act of transgression on the part of ,adam1 an act which bears to evil affection the relation not of effect but of cause1 do we reach1 at the beginning of human development1 a proper basis for the responsibility and guilt of ,adam and the race4 ,see ,shedd1 ,dogm4 ,theol41 #b3adh-afg4 #b4 ,how could ,god justly permit ,satanic temptation8 ,we see in this permission not justice but benevolence4 7a7 ,since ,satan fell without external temptation1 it is probable that man's trial would have been substantially the same1 even though there had been no ,satan to tempt him4 ,angels had no animal nature to obscure the vision2 they could not be influenced through sense2 yet they were tempted and they fell4 ,as ,satan and ,adam sinned under the best possible circumstances1 we may conclude that the human race would have sinned with equal certainty4 ,the only question at the time of their creation1 therefore1 was how to modify the conditions so as best to pave the way for repentance and pardon4 ,these conditions are3 #a4 a material body--which means confinement1 limitation1 need of self-restraint2 #b4 infancy--which means development1 deliberation1 with no memory of the first sin2 #c4 the parental relation--repressing the wilfulness of the child1 and teaching submission to authority4 7b7 ,in this case1 however1 man's fall would perhaps have been without what now constitutes its single mitigating circumstance4 ,self-originated sin would have made man himself a ,satan4 ,mat4 #ac3bh--8;,an enemy hath done this40 8,god permitted ,satan to divide the guilt with man1 so that man might be saved from despair40 ,see ,trench1 ,studies in the ,gospels1 #af-bi4 ,mason1 ,faith of the ,gospel1 #ajc--8,why was not the tree made outwardly repulsive8 ,because only the abuse of that which was positively good and desirable could have attractiveness for ,adam or could constitute a real temptation40 7c7 ,as1 in the conflict with temptation1 it is an advantage to objectify evil under the image of corruptible flesh1 so it is an advantage to meet it as embodied in a personal and seducing spirit4 ,man's body1 corruptible and perishable as it is1 furnishes him with an illustration and reminder of the condition of soul to which sin has reduced him4 ,the flesh1 with its burdens and pains1 is thus1 under ,god1 a help to the distinct recognition and overcoming of sin4 ,so it was an advantage to man to have temptation confined to a single external voice4 ,we may say of the influence of the tempter1 as ,birks1 in his ,difficulties of ,belief1 #aja1 says of the tree of the knowledge of good and evil3 8,temptation did not depend upon the tree4 ,temptation was certain in any event4 ,the tree was a type into which ,god contracted the possibilities of evil1 so as to strip them of delusive vastness1 and connect them with definite and palpable warning1--to show man that it was only one of the many possible activities of his spirit which was forbidden1 that ,god had right to all and could forbid all40 ,the originality of sin was the most fascinating element in it4 ,it afforded boundless range for the imagination4 ,luther did well to throw his inkstand at the devil4 ,it was an advantage to localize him4 ,the concentration of the human powers upon a definite offer of evil helps our understanding of the evil and increases our disposition to resist it4 7d7 ,such temptation has in itself no tendency to lead the soul astray4 ,if the soul be holy1 temptation may only confirm it in virtue4 ,only the evil will1 self-determined against ,god1 can turn temptation into an occasion of ruin4 ,as the sun's heat has no tendency to wither the plant rooted in deep and moist soil1 but only causes it to send down its roots the deeper and to fasten itself the more strongly1 so temptation has in itself no tendency to pervert the soul4 ,it was only the seeds that 8fell upon the rocky places1 where they had not much earth0 7,mat4 #ac3e1 #f71 that 8were scorched0 when 8the sun was risen02 and our ,lord attributes their failure1 not to the sun1 but to their lack of root and of soil3 8because they had no root10 8because they had no deepness of earth40 ,the same temptation which occasions the ruin of the false disciple stimulates to sturdy growth the virtue of the true ,christian4 ,contrast with the temptation of ,adam the temptation of ,christ4 ,adam had everything to plead for ,god1 the garden and its delights1 while ,christ had everything to plead against him1 the wilderness and its privations4 ,but ,adam had confidence in ,satan1 while ,christ had confidence in ,god2 and the result was in the former case defeat1 in the latter victory4 ,see ,baird1 ,elohim ,revealed1 #che-cif4 ,c4 ,h4 ,spurgeon3 8,all the sea outside a ship can do it no damage till the water enters and fills the hold4 ,hence1 it is clear1 our greatest danger is within4 ,all the devils in hell and tempters on earth could do us no injury1 if there were no corruption in our own natures4 ,the sparks will fly harmlessly1 if there is no tinder4 ,alas1 our heart is our greatest enemy2 this is the little home-born thief4 ,lord1 save me from that evil man1 myself60 ,lyman ,abbott3 8,the scorn of goody-goody is justified2 for goody-goody is innocence1 not virtue2 and the boy who never does anything wrong because he never does anything at all is of no use in the world4444 ,sin is not a help in development2 it is a hindrance4 ,but temptation is a help2 it is an indispensable means40 ,e4 ,g4 ,robinson1 ,christ4 ,theology1 #abc--8,temptation in the bad sense and a fall from innocence were no more necessary to the perfection of the first man1 than a marring of any one's character is now necessary to its completeness40 ,john ,milton1 ,areopagitica3 8,many there be that complain of divine providence for suffering ,adam to transgress4 ,foolish tongues6 ,when ,god gave him reason1 he gave him freedom to choose1 for reason is but choosing2 he had been else a mere artificial ,adam1 such an ,adam as he is in the motions0 7puppet shows74 ,robert ,browning1 ,ring and the ,book1 #bjd 7,pope1 #aahc7--8,temptation sharp8 ,thank ,god a second time6 ,why comes temptation but for man to meet ,and master and make crouch beneath his foot1 ,and so be pedestaled in triumph8 ,pray #8,lead us into no such temptations4 ,lord'8 ,yea1 but1 ,o thou whose servants are the bold1 ,lead such temptations by the head and hair1 ,reluctant dragons1 up to who dares fight1 ,that so he may do battle and have praise60 #c4 ,how could a penalty so great be justly connected with disobedience to so slight a command8 ,to this question we may reply3 7a7 ,so slight a command presented the best test of the spirit of obedience4 ,cicero3 8,parva res est1 at magna culpa40 ,the child's persistent disobedience in one single respect to the mother's command shows that in all his other acts of seeming obedience he does nothing for his mother's sake1 but all for his own1--shows1 in other words1 that he does not possess the spirit of obedience in a single act4 ,s4 ,s4 ,times3 8,trifles are trifles only to triflers4 ,awake to the significance of the insignificant6 for you are in a world that belongs not alone to the ,god of the ,infinite1 but also to the ,god of the infinitesimal40 7b7 ,the external command was not arbitrary or insignificant in its substance4 ,it was a concrete presentation to the human will of ,god's claim to eminent domain or absolute ownership4 ,john ,hall1 ,lectures on the ,religious rise of ,property1 #aj--8;,it sometimes happens that owners of land1 meaning to give the use of it to others1 without alienating it1 impose a nominal rent--a quit-rent1 the passing of which acknowledges the recipient as owner and the occupier as tenant4 ,this is understood in all lands4 ,in many an old ,english deed1 #8three barley-corns1' #8a fat capon1' or #8a shilling1' is the consideration which permanently recognizes the rights of lordship4 ,god taught men by the forbidden tree that he was owner1 that man was occupier4 ,he selected the matter of property to be the test of man's obedience1 the outward and sensible sign of a right state of heart toward ,god2 and when man put forth his hand and did eat1 he denied ,god's ownership and asserted his own4 ,nothing remained but to eject him40 7c7 ,the sanction attached to the command shows that man was not left ignorant of its meaning or importance4 ,gen4 #b3ag--8;in the day that thou eatest thereof thou shalt surely die40 ,cf4 ,gen4 #c3c--8the tree which is in the midst of the garden02 and see ,dodge1 ,christian ,theology1 #bjf1 #bjg--8,the tree was central1 as the commandment was central4 ,the choice was between the tree of life and the tree of death1--between self and ,god4 ,taking the one was rejecting the other40 7d7 ,the act of disobedience was therefore the revelation of a will thoroughly corrupted and alienated from ,god--a will given over to ingratitude1 unbelief1 ambition1 and rebellion4 ,the motive to disobedience was not appetite1 but the ambition to be as ,god4 ,the outward act of eating the forbidden fruit was only the thin edge of the wedge1 behind which lay the whole mass--the fundamental determination to isolate self and to seek personal pleasure regardless of ,god and his law4 ,so the man under conviction for sin commonly clings to some single passion or plan1 only half-conscious of the fact that opposition to ,god in one thing is opposition in all4 ,,iii4 ,consequences of the ,fall1 so far as respects ,adam4 #a4 ,death4 ,this death was twofold4 ,it was partly3 ,a4 ,physical death1 or the separation of the soul from the body4--,the seeds of death1 naturally implanted in man's constitution1 began to develop themselves the moment that access to the tree of life was denied him4 ,man from that moment was a dying creature4 ,in a true sense death began at once4 ,to it belonged the pains which both man and woman should suffer in their appointed callings4 ,the fact that man's earthly existence did not at once end1 was due to ,god's counsel of redemption4 8,the law of the ,spirit of life0 7,rom4 #h3b7 began to work even then1 and grace began to counteract the effects of the ,fall4 ,christ has now 8abolished death0 7#b ,tim4 #a3aj7 by taking its terrors away1 and by turning it into the portal of heaven4 ,he will destroy it utterly 7#a ,cor4 #ae3bf7 when by resurrection from the dead1 the bodies of the saints shall be made immortal4 ,dr4 ,william ,a4 ,hammond1 following a ,french scientist1 declares that there is no reason in a normal physical system why man should not live forever4 ,that death is not a physical necessity is evident if we once remember that life is1 not fuel1 but fire4 ,weismann1 ,heredity1 #h1 #bd1 #gb1 #aei--8,the organism must not be looked upon as a heap of combustible material1 which is completely reduced to ashes in a certain time1 the length of which is determined by its size and by the rate at which it burns2 but it should be compared to a fire1 to which fresh fuel can be continually added1 and which1 whether it burns quickly or slowly1 can be kept burning as long as necessity demands4444 ,death is not a primary necessity1 but it has been acquired secondarily1 as an adaptation4444 ,unicellular organisms1 increasing by means of fission1 in a certain sense possess immortality4 ,no ,amba has ever lost an ancestor by death4444 ,each individual now living is far older than mankind1 and is almost as old as life itself4444 ,death is not an essential attribute of living matter40 ,if we regard man as primarily spirit1 the possibility of life without death is plain4 ,god lives on eternally1 and the future physical organism of the righteous will have in it no seed of death4 ,man might have been created without being mortal4 ,that he is mortal is due to anticipated sin4 ,regard body as simply the constant energizing of ,god1 and we see that there is no inherent necessity of death4 ,denney1 ,studies in ,theology1 #ih--8,man1 it is said1 must die because he is a natural being1 and what belongs to nature belongs to him4 ,but we assert1 on the contrary1 that he was created a supernatural being1 with a primacy over nature1 so related to ,god as to be immortal4 ,death is an intrusion1 and it is finally to be abolished40 ,chandler1 ,the ,spirit of ,man1 #de-dg--8,the first stage in the fall was the disintegration of spirit into body and mind2 and the second was the enslavement of mind to body40 ,some recent writers1 however1 deny that death is a consequence of the ,fall1 except in the sense that man's fear of death results from his sin4 ,newman ,smyth1 ,place of ,death in ,evolution1 #ai-bb1 indeed1 asserts the value and propriety of death as an element of the normal universe4 ,he would oppose to the doctrine of ,weismann the conclusions of ,maupas1 the ,french biologist1 who has followed infusoria through #fjj generations4 ,fission1 says ,maupas1 reproduces for many generations1 but the unicellular germ ultimately weakens and dies out4 ,the asexual reproduction must be supplemented by a higher conjugation1 the meeting and partial blending of the contents of two cells4 ,this is only occasional1 but it is necessary to the permanence of the species4 ,isolation is ultimate death4 ,newman ,smyth adds that death and sex appear together4 ,when sex enters to enrich and diversify life1 all that will not take advantage of it dies out4 ,survival of the fittest is accompanied by death of that which will not improve4 ,death is a secondary thing--a consequence of life4 ,a living form acquired the power of giving up its life for another4 ,it died in order that its offspring might survive in a higher form4 ,death helps life on and up4 ,it does not put a stop to life4 ,it became an advantage to life as a whole that certain primitive forms should be left by the way to perish4 ,we owe our human birth to death in nature4 ,the earth before us has died that we might live4 ,we are the living children of a world that has died for us4 ,death is a means of life1 of increasing specialization of function4 ,some cells are born to give up their life sacrificially for the organism to which they belong4 ,while we regard ,newman ,smyth's view as an ingenious and valuable explanation of the incidental results of death1 we do not regard it as an explanation of death's origin4 ,god has overruled death for good1 and we can assent to much of ,dr4 ,smyth's exposition4 ,but that this good could be gained only by death seems to us wholly unproved and unprovable4 ,biology shows us that other methods of reproduction are possible1 and that death is an incident and not a primary requisite to development4 ,we regard ,dr4 ,smyth's theory as incompatible with the ,scripture representations of death as the consequence of sin1 as the sign of ,god's displeasure1 as a means of discipline for the fallen1 as destined to complete abolition when sin itself has been done away4 ,we reserve1 however1 the full proof that physical death is part of the penalty of sin until we discuss the ,consequences of ,sin to ,adam's ,posterity4 ,but this death was also1 and chiefly1 ,b4 ,spiritual death1 or the separation of the soul from ,god4--,in this are included3 7a7 ,negatively1 the loss of man's moral likeness to ,god1 or that underlying tendency of his whole nature toward ,god which constituted his original righteousness4 7b7 ,positively1 the depraving of all those powers which1 in their united action with reference to moral and religious truth1 we call man's moral and religious nature2 or1 in other words1 the blinding of his intellect1 the corruption of his affections1 and the enslavement of his will4 ,seeking to be a god1 man became a slave2 seeking independence1 he ceased to be master of himself4 ,once his intellect was pure1--he was supremely conscious of ,god1 and saw all things also in ,god's light4 ,now he was supremely conscious of self1 and saw all things as they affected self4 ,this self-consciousness--how unlike the objective life of the first apostles1 of ,christ and of every loving soul6 ,once man's affections were pure1--he loved ,god supremely1 and other things in subordination to ,god's will4 ,now he loved self supremely1 and was ruled by inordinate affections toward the creatures which could minister to his selfish gratification4 ,now man could do nothing pleasing to ,god1 because he lacked the love which is necessary to all true obedience4 ,g4 ,f4 ,wilkin1 ,control in ,evolution1 shows that the will may initiate a counter-evolution which shall reverse the normal course of man's development4 ,first comes an act1 then a habit1 of surrender to animalism2 then subversion of faith in the true and the good2 then active championship of evil2 then transmission of evil disposition and tendencies to posterity4 ,this subversion of the rational will by an evil choice took place very early1 indeed in the first man4 ,all human history has been a conflict between these two antagonistic evolutions1 the upward and the downward4 ,biological rather than moral phenomena predominate4 ,no human being escapes transgressing the law of his evolutionary nature4 ,there is a moral deadness and torpor resulting4 ,the rational will must be restored before man can go right again4 ,man must commit himself to a true life2 then to the restoration of other men to that same life2 then there must be coperation of society2 this work must extend to the limits of the human species4 ,but this will be practicable and rational only as it is shown that the unfolding plan of the universe has destined the righteous to a future incomparably more desirable than that of the wicked2 in other words1 immortality is necessary to evolution4 8,if immortality be necessary to evolution1 then immortality becomes scientific4 ,jesus has the authority and omnipresence of the power behind evolution4 ,he imposes upon his followers the same normal evolutionary mission that sent him into the world4 ,he organizes them into churches4 ,he teaches a moral evolution of society through the united voluntary efforts of his followers4 ,they are #8the good seed 444 the sons of the kingdom' 7,mat4 #ac3ch74 ,theism makes a definite attempt to counteract the evil of the counter-evolution1 and the attempt justifies itself by its results4 ,christianity is scientific 7#a7 in that it satisfies the conditions of knowledge3 the persisting and comprehensive harmony of phenomena1 and the interpretation of all the facts2 7#b7 in its aim1 the moral regeneration of the world2 7#c7 in its methods1 adapting itself to man as an ethical being1 capable of endless progress2 7#d7 in its conception of normal society1 as of sinners uniting together to help one another to depend on ,god and conquer self1 so recognizing the ethical bond as the most essential4 ,this doctrine harmonizes science and religion1 revealing the new species of control which marks the highest stage of evolution2 shows that the religion of the ,n4 ,t4 is essentially scientific and its truths capable of practical verification2 that ,christianity is not any particular church1 but the teachings of the ,bible2 that ,christianity is the true system of ethics1 and should be taught in public institutions2 that cosmic evolution comes at last to depend on the wisdom and will of man1 the immanent ,god working in finite and redeemed humanity40 ,in fine1 man no longer made ,god the end of his life1 but chose self instead4 ,while he retained the power of self-determination in subordinate things1 he lost that freedom which consisted in the power of choosing ,god as his ultimate aim1 and became fettered by a fundamental inclination of his will toward evil4 ,the intuitions of the reason were abnormally obscured1 since these intuitions1 so far as they are concerned with moral and religious truth1 are conditioned upon a right state of the affections2 and--as a necessary result of this obscuring of reason--conscience1 which1 as the normal judiciary of the soul1 decides upon the basis of the law given to it by reason1 became perverse in its deliverances4 ,yet this inability to judge or act aright1 since it was a moral inability springing ultimately from will1 was itself hateful and condemnable4 ,see ,philippi1 ,glaubenslehre1 #c3fa-gc2 ,shedd1 ,sermons to the ,natural ,man1 #bjb-bcj1 esp4 #bje--8,whatsoever springs from will we are responsible for4 ,man's inability to love ,god supremely results from his intense self-will and self-love1 and therefore his impotence is a part and element of his sin1 and not an excuse for it40 ,and yet the question 8,adam1 where art thou80 7,gen4 #c3i71 says ,c4 ,j4 ,baldwin1 8was1 7#a7 a question1 not as to ,adam's physical locality1 but as to his moral condition2 7#b7 a question1 not of justice threatening1 but of love inviting to repentance and return2 7#c7 a question1 not to ,adam as an individual only1 but to the whole humanity of which he was the representative40 ,dale1 ,ephesians1 #dj--8;,christ is the eternal ,son of ,god2 and it was the first1 the primeval purpose of the divine grace that his life and sonship should be shared by all mankind2 that through ,christ all men should rise to a loftier rank than that which belonged to them by their creation2 should be #8partakers of the divine nature' 7#b ,pet4 #a3d71 and share the divine righteousness and joy4 ,or rather1 the race was actually created in ,christ2 and it was created that the whole race might in ,christ inherit the life and glory of ,god4 ,the divine purpose has been thwarted and obstructed and partially defeated by human sin4 ,but it is being fulfilled in all who are #8in ,christ' 7,eph4 #a3c740 #b4 ,positive and formal exclusion from ,god's presence4 ,this included3 7a7 ,the cessation of man's former familiar intercourse with ,god1 and the setting up of outward barriers between man and his ,maker 7cherubim and sacrifice74 8,in die ,welt hinausgestossen1 ,steht der ,mensch verlassen da40 ,though ,god punished ,adam and ,eve1 he did not curse them as he did the serpent4 ,their exclusion from the tree of life was a matter of benevolence as well as of justice1 for it prevented the immortality of sin4 7b7 ,banishment from the garden1 where ,god had specially manifested his presence4--,eden was perhaps a spot reserved1 as ,adam's body had been1 to show what a sinless world would be4 ,this positive exclusion from ,god's presence1 with the sorrow and pain which it involved1 may have been intended to illustrate to man the nature of that eternal death from which he now needed to seek deliverance4 ,at the gates of ,eden1 there seems to have been a manifestation of ,god's presence1 in the cherubim1 which constituted the place a sanctuary4 ,both ,cain and ,abel brought offerings 8unto the ,lord0 7,gen4 #d3c1 #d71 and when ,cain fled1 he is said to have gone out 8from the presence of the ,lord0 7,gen4 #d3af74 ,on the consequences of the ,fall to ,adam1 see ,edwards1 ,works1 #b3cij-dje2 ,hopkins1 ,works1 #a3bjf-bdf2 ,dwight1 ,theology1 #a3cic-dcd2 ,watson1 ,institutes1 #b3ai-db2 ,martensen1 ,dogmatics1 #aee-agc2 ,van ,oosterzee1 ,dogmatics1 #djb-dab4 ,section ,v4--,imputation ,of ,adam's ,sin ,to ,his ,posterity4 ,we have seen that all mankind are sinners2 that all men are by nature depraved1 guilty1 and condemnable2 and that the transgression of our first parents1 so far as respects the human race1 was the first sin4 ,we have still to consider the connection between ,adam's sin and the depravity1 guilt1 and condemnation of the race4 7a7 ,the ,scriptures teach that the transgression of our first parents constituted their posterity sinners 7,rom4 #e3ai--8through the one man's disobedience the many were made sinners071 so that ,adam's sin is imputed1 reckoned1 or charged to every member of the race of which he was the germ and head 7,rom4 #e3af--8the judgment came of one offence unto condemnation074 ,it is because of ,adam's sin that we are born depraved and subject to ,god's penal inflictions 7,rom4 #e3ab--8through one man sin entered into the world1 and death through sin02 ,eph4 #b3c--8;by nature children of wrath074 ,two questions demand answer1--first1 how we can be responsible for a depraved nature which we did not personally and consciously originate2 and1 secondly1 how ,god can justly charge to our account the sin of the first father of the race4 ,these questions are substantially the same1 and the ,scriptures intimate the true answer to the problem when they declare that 8in ,adam all die0 7#a ,cor4 #ae3bb7 and 8that death passed unto all men1 for that all sinned0 when 8through one man sin entered into the world0 7,rom4 #e3ab74 ,in other words1 ,adam's sin is the cause and ground of the depravity1 guilt1 and condemnation of all his posterity1 simply because ,adam and his posterity are one1 and1 by virtue of their organic unity1 the sin of ,adam is the sin of the race4 ,amiel says that 8the best measure of the profundity of any religious doctrine is given by its conception of sin and of the cure of sin40 ,we have seen that sin is a state2 a state of the will2 a selfish state of the will2 a selfish state of the will inborn and universal2 a selfish state of the will inborn and universal by reason of man's free act4 ,connecting the present discussion with the preceding doctrines of theology1 the steps of our treatment thus far are as follows3 #a4 ,god's holiness is purity of nature4 #b4 ,god's law demands purity of nature4 #c4 ,sin is impure nature4 #d4 ,all men have this impure nature4 #e4 ,adam originated this impure nature4 ,in the present section we expect to add3 #f4 ,adam and we are one2 and1 in the succeeding section1 to complete the doctrine with3 #g4 ,the guilt and penalty of ,adam's sin are ours4 7b7 ,according as we regard this twofold problem from the point of view of the abnormal human condition1 or of the divine treatment of it1 we may call it the problem of original sin1 or the problem of imputation4 ,neither of these terms is objectionable when its meaning is defined4 ,by imputation of sin we mean1 not the arbitrary and mechanical charging to a man of that for which he is not naturally responsible1 but the reckoning to a man of a guilt which is properly his own1 whether by virtue of his individual acts1 or by virtue of his connection with the race4 ,by original sin we mean that participation in the common sin of the race with which ,god charges us1 in virtue of our descent from ,adam1 its first father and head4 ,we should not permit our use of the term 8imputation0 to be hindered or prejudiced by the fact that certain schools of theology1 notably the ,federal school1 have attached to it an arbitrary1 external1 and mechanical meaning--holding that ,god imputes sin to men1 not because they are sinners1 but upon the ground of a legal fiction whereby ,adam1 without their consent1 was made their representative4 ,we shall see1 on the contrary1 that 7#a7 in the case of ,adam's sin imputed to us1 7#b7 in the case of our sins imputed to ,christ1 and 7#c7 in the case of ,christ's righteousness imputed to the believer1 there is always a realistic basis for the imputation1 namely1 a real union1 7#a7 between ,adam and his descendants1 7#b7 between ,christ and the race1 and 7#c7 between believers and ,christ1 such as gives in each case community of life1 and enables us to say that ,god imputes to no man what does not properly belong to him4 ,dr4 ,e4 ,g4 ,robinson used to say that 8imputed righteousness and imputed sin are as absurd as any notion that ever took possession of human nature40 ,he had in mind1 however1 only that constructive guilt and merit which was advocated by ,princeton theologians4 ,he did not mean to deny the imputation to men of that which is their own4 ,he recognized the fact that all men are sinners by inheritance as well as by voluntary act1 and he found this taught in ,scripture1 both in the ,o4 ,t4 and in the ,n4 ,t42 e4 g41 ,neh4 #a3f--8;,i confess the sins of the children of ,israel1 which we have sinned against thee4 ,yea1 ,i and my father's house have sinned02 ,jer4 #c3be--8,let us lie down in our shame1 and let our confusion cover us2 for we have sinned against ,jehovah our ,god1 we and our fathers02 #ad3bj--8,we acknowledge1 ,o ,jehovah1 our wickedness1 and the iniquity of our fathers2 for we have sinned against thee40 ,the word 8imputed0 is itself found in the ,n4 ,t42 e4 g41 #b ,tim4 #d3af--8;,at my first defence no one took my part3 may it not be laid to their account10 or 8imputed to them0-- 4 ,rom4 #e3ac--8sin is not imputed when there is no law0-- 4 ,not only the saints of ,scripture times1 but modern saints also1 have imputed to themselves the sins of others1 of their people1 of their times1 of the whole world4 ,jonathan ,edwards1 ,resolutions1 quoted by ,allen1 #bh--8;,i will take it for granted that no one is so evil as myself2 ,i will identify myself with all men and act as if their evil were my own1 as if ,i had committed the same sins and had the same infirmities1 so that the knowledge of their failings will promote in me nothing but a sense of shame40 ,frederick ,denison ,maurice3 8,i wish to confess the sins of the time as my own40 ,moberly1 ,atonement and ,personality1 #hg--8,the phrase #8solidarity of humanity' is growing every day in depth and significance4 ,whatever we do1 we do not for ourselves alone4 ,it is not as an individual alone that ,i can be measured or judged40 ,royce1 ,world and ,individual1 #b3djd--8,the problem of evil indeed demands the presence of free will in the world2 while1 on the other hand1 it is equally true that no moral world whatever can be made consistent with the realistic thesis according to which free will agents are1 in fortune and in penalty1 independent of the deeds of other moral agents4 ,it follows that1 in our moral world1 the righteous can suffer without individually deserving their suffering1 just because their lives have no independent being1 but are linked with all life--,god himself also sharing in their suffering40 ,the above quotations illustrate the belief in a human responsibility that goes beyond the bounds of personal sins4 ,what this responsibility is1 and what its limits are1 we have yet to define4 ,the problem is stated1 but not solved1 by ,a4 ,h4 ,bradford1 ,heredity1 #aih1 and ,the ,age of ,faith1 #bce--8,stephen prays3 #8,lord1 lay not this sin to their charge' 7,acts #g3fj74 ,to whose charge then8 ,we all have a share in one another's sins4 ,we too stood by and consented1 as ,paul did4 #8,my sins gave sharpness to the nails1 ,and pointed every thorn' that pierced the brow of ,jesus4444 ,yet in ,england and ,wales the severer forms of this teaching with regard to sin have almost disappeared2 not because of more thorough study of the ,scripture1 but because the awful congestion of population1 with its attendant miseries1 has convinced the majority of ,christian thinkers that the old interpretations were too small for the near and terrible facts of human life1 such as women with babies in their arms at the ,london gin-shops giving the infants sips of liquor out of their glasses1 and a tavern keeper setting his four or five year old boy upon the counter to drink and swear and fight in imitation of his elders40 7c7 ,there are two fundamental principles which the ,scriptures already cited seem clearly to substantiate1 and which other ,scriptures corroborate4 ,the first is that man's relations to moral law extend beyond the sphere of conscious and actual transgression1 and embrace those moral tendencies and qualities of his being which he has in common with every other member of the race4 ,the second is1 that ,god's moral government is a government which not only takes account of persons and personal acts1 but also recognizes race responsibilities and inflicts race-penalties2 or1 in other words1 judges mankind1 not simply as a collection of separate individuals1 but also as an organic whole1 which can collectively revolt from ,god and incur the curse of the violated law4 ,on race-responsibility1 see ,h4 ,r4 ,smith1 ,system of ,theology1 #bhh-cjb--8,no one can apprehend the doctrine of original sin1 nor the doctrine of redemption1 who insists that the whole moral government of ,god has respect only to individual desert1 who does not allow that the moral government of ,god1 as moral1 has a wider scope and larger relations1 so that ,god may dispense suffering and happiness 7in his all-wise and inscrutable providence7 on other grounds than that of personal merit and demerit4 ,the dilemma here is3 the facts connected with native depravity and with the redemption through ,christ either belong to the moral government of ,god1 or not4 ,if they do1 then that government has to do with other considerations than those of personal merit and demerit 7since our disabilities in consequence of sin and the grace offered in ,christ are not in any sense the result of our personal choice1 though we do choose in our relations to both74 ,if they do not belong to the moral government of ,god1 where shall we assign them8 ,to the physical8 ,that certainly can not be4 ,to the divine sovereignty8 ,but that does not relieve any difficulty2 for the question still remains1 ,is that sovereignty1 as thus exercised1 just or unjust8 ,we must take one or the other of these4 ,the whole 7of sin and grace7 is either a mystery of sovereignty--of mere omnipotence--or a proceeding of moral government4 ,the question will arise with respect to grace as well as to sin3 ,how can the theory that all moral government has respect only to the merit or demerit of personal acts be applied to our justification8 ,if all sin is in sinning1 with a personal desert of everlasting death1 by parity of reasoning all holiness must consist in a holy choice with personal merit of eternal life4 ,we say then1 generally1 that all definitions of sin which mean a sin are irrelevant here40 ,dr4 ,smith quotes ,edwards1 #b3cji--8,original sin1 the innate sinful depravity of the heart1 includes not only the depravity of nature but the imputation of ,adam's first sin1 or1 in other words1 the liableness or exposedness of ,adam's posterity1 in the divine judgment1 to partake of the punishment of that sin40 ,the watchword of a large class of theologians--popularly called 8,new ,school0--is that 8all sin consists in sinning10--that is1 all sin is sin of act4 ,but we have seen that the dispositions and states in which a man is unlike ,god and his purity are also sin according to the meaning of the law4 ,we have now to add that each man is responsible also for that sin of our first father in which the human race apostatized from ,god4 ,in other words1 we recognize the guilt of race-sin as well as of personal sin4 ,we desire to say at the outset1 however1 that our view1 and1 as we believe1 the ,scriptural view1 requires us also to hold to certain qualifications of the doctrine which to some extent alleviate its harshness and furnish its proper explanation4 ,these qualifications we now proceed to mention4 7d7 ,in recognizing the guilt of race-sin1 we are to bear in mind3 7#a7 that actual sin1 in which the personal agent reaffirms the underlying determination of his will1 is more guilty than original sin alone2 7#b7 that no human being is finally condemned solely on account of original sin2 but that all who1 like infants1 do not commit personal transgressions1 are saved through the application of ,christ's atonement2 7#c7 that our responsibility for inborn evil dispositions1 or for the depravity common to the race1 can be maintained only upon the ground that this depravity was caused by an original and conscious act of free will1 when the race revolted from ,god in ,adam2 7#d7 that the doctrine of original sin is only the ethical interpretation of biological facts--the facts of heredity and of universal congenital ills1 which demand an ethical ground and explanation2 and 7#e7 that the idea of original sin has for its correlate the idea of original grace1 or the abiding presence and operation of ,christ1 the immanent ,god1 in every member of the race1 in spite of his sin1 to counteract the evil and to prepare the way1 so far as man will permit1 for individual and collective salvation4 ,over against the maxim3 8,all sin consists in sinning10 we put the more correct statement3 ,personal sin consists in sinning1 but in ,adam's first sinning the race also sinned1 so that 8in ,adam all die0 7#a ,cor4 #ae3bb74 ,denney1 ,studies in ,theology1 #hf--8,sin is not only personal but social2 not only social but organic2 character and all that is involved in character are capable of being attributed not only to individuals but to societies1 and eventually to the human race itself2 in short1 there are not only isolated sins and individual sinners1 but what has been called a kingdom of sin upon earth40 ,leslie ,stephen3 8,man not dependent on a race is as meaningless a phrase as an apple that does not grow on a tree40 8,yet ,aaron ,burr and ,abraham ,lincoln show how a man may throw away every advantage of the best heredity and environment1 while another can triumph over the worst4 ,man does not take his character from external causes1 but shapes it by his own willing submission to influences from beneath or from above40 ,wm4 ,adams ,brown3 8,the idea of inherited guilt can be accepted only if paralleled by the idea of inherited good4 ,the consequences of sin have often been regarded as social1 while the consequences of good have been regarded as only individual4 ,but heredity transmits both good and evil40 ,mrs4 ,lydia ,avery ,coonley ,ward3 8,why bowest thou1 ,o soul of mine1 ,crushed by ancestral sin8 ,thou hast a noble heritage1 ,that bids thee victory win4 ,the tainted past may bring forth flowers1 ,as blossomed ,aaron's rod3 ,no legacy of sin annuls ,heredity from ,god40 ,for further statements with regard to race-responsibility1 see ,dorner1 ,glaubenslehre1 #b3bi-ci 7,system ,doctrine1 #b3cbd-ccc74 ,for the modern view of the ,fall1 and its reconciliation with the doctrine of evolution1 see ,j4 ,h4 ,bernard1 art43 ,the ,fall1 in ,hastings' ,dict4 of ,bible2 ,a4 ,h4 ,strong1 ,christ in ,creation1 #afc-ahj2 ,griffith-,jones1 ,ascent through ,christ4 7e7 ,there is a race-sin1 therefore1 as well as a personal sin2 and that race-sin was committed by the first father of the race1 when he comprised the whole race in himself4 ,all mankind since that time have been born in the state into which he fell--a state of depravity1 guilt1 and condemnation4 ,to vindicate ,god's justice in imputing to us the sin of our first father1 many theories have been devised1 a part of which must be regarded as only attempts to evade the problem by denying the facts set before us in the ,scriptures4 ,among these attempted explanations of the ,scripture statements1 we proceed to examine the six theories which seem most worthy of attention4 ,the first three of the theories which we discuss may be said to be evasions of the problem of original sin2 all1 in one form or another1 deny that ,god imputes to all men ,adam's sin1 in such a sense that all are guilty for it4 ,these theories are the ,pelagian1 the ,arminian1 and the ,new ,school4 ,the last three of the theories which we are about to treat1 namely1 the ,federal theory1 the theory of ,mediate ,imputation1 and the theory of ,adam's ,natural ,headship1 are all ,old ,school theories1 and have for their common characteristic that they assert the guilt of inborn depravity4 ,all three1 moreover1 hold that we are in some way responsible for ,adam's sin1 though they differ as to the precise way in which we are related to ,adam4 ,we must grant that no one1 even of these latter theories1 is wholly satisfactory4 ,we hope1 however1 to show that the last of them--the ,augustinian theory1 the theory of ,adam's natural headship1 the theory that ,adam and his descendants are naturally and organically one--explains the largest number of facts1 is least open to objection1 and is most accordant with ,scripture4 ,i4 ,theories of ,imputation4 #a4 ,the ,pelagian ,theory1 or ,theory of ,man's natural ,innocence4 ,pelagius1 a ,british monk1 propounded his doctrines at ,rome1 #dji4 ,they were condemned by the ,council of ,carthage1 #dah4 ,pelagianism1 however1 as opposed to ,augustinianism1 designates a complete scheme of doctrine with regard to sin1 of which ,pelagius was the most thorough representative1 although every feature of it cannot be ascribed to his authorship4 ,socinians and ,unitarians are the more modern advocates of this general scheme4 ,according to this theory1 every human soul is immediately created by ,god1 and created as innocent1 as free from depraved tendencies1 and as perfectly able to obey ,god1 as ,adam was at his creation4 ,the only effect of ,adam's sin upon his posterity is the effect of evil example2 it has in no way corrupted human nature2 the only corruption of human nature is that habit of sinning which each individual contracts by persistent transgression of known law4 ,adam's sin therefore injured only himself2 the sin of ,adam is imputed only to ,adam1--it is imputed in no sense to his descendants2 ,god imputes to each of ,adam's descendants only those acts of sin which he has personally and consciously committed4 ,men can be saved by the law as well as by the gospel2 and some have actually obeyed ,god perfectly1 and have thus been saved4 ,physical death is therefore not the penalty of sin1 but an original law of nature2 ,adam would have died whether he had sinned or not2 in ,rom4 #e3ab1 8death passed unto all men1 for that all sinned10 signifies3 8all incurred eternal death by sinning after ,adam's example40 ,wiggers1 ,augustinism and ,pelagianism1 #ei1 states the seven points of the ,pelagian doctrine as follows3 7#a7 ,adam was created mortal1 so that he would have died even if he had not sinned2 7#b7 ,adam's sin injured1 not the human race1 but only himself2 7#c7 new-born infants are in the same condition as ,adam before the ,fall2 7#d7 the whole human race neither dies on account of ,adam's sin1 nor rises on account of ,christ's resurrection2 7#e7 infants1 even though not baptized1 attain eternal life2 7#f7 the law is as good a means of salvation as the gospel2 7#g7 even before ,christ some men lived who did not commit sin4 ,in ,pelagius' ,com4 on ,rom4 #e3ab1 published in ,jerome's ,works1 vol4 xi1 we learn who these sinless men were1 namely1 ,abel1 ,enoch1 ,joseph1 ,job1 and1 among the heathen1 ,socrates1 ,aristides1 ,numa4 ,the virtues of the heathen entitle them to reward4 ,their worthies were not indeed without evil thoughts and inclinations2 but1 on the view of ,pelagius that all sin consists in act1 these evil thoughts and inclinations were not sin4 8,non pleni nascimur03 we are born1 not full1 but vacant1 of character4 ,holiness1 ,pelagius thought1 could not be concreated4 ,adam's descendants are not weaker1 but stronger1 than he2 since they have fulfilled many commands1 while he did not fulfil so much as one4 ,in every man there is a natural conscience2 he has an ideal of life2 he forms right resolves2 he recognizes the claims of law2 he accuses himself when he sins1--all these things ,pelagius regards as indications of a certain holiness in all men1 and misinterpretation of these facts gives rise to his system2 he ought to have seen in them evidences of a divine influence opposing man's bent to evil and leading him to repentance4 ,grace1 on the ,pelagian theory1 is simply the grace of creation--,god's originally endowing man with his high powers of reason and will4 ,while ,augustinianism regards human nature as dead1 and ,semi-,pelagianism regards it as sick1 ,pelagianism proper declares it to be well4 ,dorner1 ,glaubenslehre1 #b3dc 7,syst4 ,doct41 #b3cch7--8,neither the body1 man's surroundings1 nor the inward operation of ,god1 have any determining influence upon the will4 ,god reaches man only through external means1 such as ,christ's doctrine1 example1 and promise4 ,this clears ,god of the charge of evil1 but also takes from him the authorship of good4 ,it is ,deism1 applied to man's nature4 ,god cannot enter man's being if he would1 and he would not if he could4 ,free will is everything40 ,ib41 #a3fbf 7,syst4 ,doct41 #b3ahh1 #ahi7--8,pelagianism at one time counts it too great an honor that man should be directly moved upon by ,god1 and at another1 too great a dishonor that man should not be able to do without ,god4 ,in this inconsistent reasoning1 it shows its desire to be rid of ,god as much as possible4 ,the true conception of ,god requires a living relation to man1 as well as to the external universe4 ,the true conception of man requires satisfaction of his longings and powers by reception of impulses and strength from ,god4 ,pelagianism1 in seeking for man a development only like that of nature1 shows that its high estimate of man is only a delusive one2 it really degrades him1 by ignoring his true dignity and destiny40 ,see ,ib41 #a3abd1 #abe 7,syst4 ,doct41 #a3acf1 #acg72 #b3dc-de 7,syst4 ,doct41 #b3cch1 #cci72 #b3adh 7,syst4 ,doct41 #c3dd74 ,also ,schaff1 ,church ,history1 #b3ghc-hef2 ,doctrines of the ,early ,socinians1 in ,princeton ,essays1 #a3aid-baa2 ,wrter1 ,pelagianismus4 ,for substantially ,pelagian statements1 see ,sheldon1 ,sin and ,redemption2 ,ellis1 ,half ,century of ,unitarian ,controversy1 #gf4 ,of the ,pelagian theory of sin1 we may say3 ,a4 ,it has never been recognized as ,scriptural1 nor has it been formulated in confessions1 by any branch of the ,christian church4 ,held only sporadically and by individuals1 it has ever been regarded by the church at large as heresy4 ,this constitutes at least a presumption against its truth4 ,as slavery was 8the sum of all villainy10 so the ,pelagian doctrine may be called the sum of all false doctrine4 ,pelagianism is a survival of paganism1 in its majestic egoism and self-complacency4 8,cicero1 in his ,natura ,deorum1 says that men thank the gods for external advantages1 but no man ever thanks the gods for his virtues--that he is honest or pure or merciful4 ,pelagius was first roused to opposition by hearing a bishop in the public services of the church quote ,augustine's prayer3 #8,da quod jubes1 et jube quod vis'--#8,give what thou commandest1 and command what thou wilt4' ,from this he was led to formulate the gospel according to ,st4 ,cicero1 so perfectly does the ,pelagian doctrine reproduce the ,pagan teaching40 ,the impulse of the ,christian1 on the other hand1 is to refer all gifts and graces to a divine source in ,christ and in the ,holy ,spirit4 ,eph4 #b3aj--8;,for we are his workmanship1 created in ,christ ,jesus for good works1 which ,god afore prepared that we should walk in them02 ,john #ae3af--8,ye did not choose me1 but ,i chose you02 #a3ac--8who were born1 not of blood1 nor of the will of the flesh1 nor of the will of man1 but of ,god40 ,h4 ,auber3 8,and every virtue we possess1 ,and every victory won1 ,and every thought of holiness1 ,are his alone40 ,augustine had said that 8,man is most free when controlled by ,god alone0--8,deo solo dominante1 liberrimus0 7,de ,mor4 ,eccl41 xxi74 ,gore1 in ,lux ,mundi1 #cbj--8;,in ,christ humanity is perfect1 because in him it retains no part of that false independence which1 in all its manifold forms1 is the secret of sin40 ,pelagianism1 on the contrary1 is man's declaration of independence4 ,harnack1 ,hist4 ,dogma1 #e3bjj--8,the essence of ,pelagianism1 the key to its whole mode of thought1 lies in this proposition of ,julian3 #8,homo libero arbitrio emancipatus a ,deo'--man1 created free1 is in his whole being independent of ,god4 ,he has no longer to do with ,god1 but with himself alone4 ,god renters man's life only at the end1 at the judgment1--a doctrine of the orphanage of humanity40 ,b4 ,it contradicts ,scripture in denying3 7a7 that evil disposition and state1 as well as evil acts1 are sin2 7b7 that such evil disposition and state are inborn in all mankind2 7c7 that men universally are guilty of overt transgression so soon as they come to moral consciousness2 7d7 that no man is able without divine help to fulfil the law2 7e7 that all men1 without exception1 are dependent for salvation upon ,god's atoning1 regenerating1 sanctifying grace2 7f7 that man's present state of corruption1 condemnation1 and death1 is the direct effect of ,adam's transgression4 ,the ,westminster ,confession1 ch4 vi4 #d1 declares that 8we are utterly indisposed1 disabled1 and made opposite to all good1 and wholly inclined to all evil40 ,to ,pelagius1 on the contrary1 sin is a mere incident4 ,he knows only of sins1 not of sin4 ,he holds the atomic1 or atomistic1 theory of sin1 which regards it as consisting in isolated volitions4 ,pelegianism1 holding1 as it does1 that virtue and vice consist only in single decisions1 does not account for character at all4 ,there is no such thing as a state of sin1 or a self-propagating power of sin4 ,and yet upon these the ,scriptures lay greater emphasis than upon mere acts of transgression4 ,john #c3f--8,that which is born of the flesh is flesh0--8that which comes of a sinful and guilty stock is itself1 from the very beginning1 sinful and guilty0 7,dorner74 ,witness the tendency to degradation in families and nations4 ,amiel says that the great defect of liberal ,christianity is its superficial conception of sin4 ,the tendency dates far back3 ,tertullian spoke of the soul as naturally ,christian--8anima naturaliter ,christiana40 ,the tendency has come down to modern times3 ,crane1 ,the ,religion of ,to-morrow1 #bdf--8;,it is only when children grow up1 and begin to absorb their environment1 that they lose their artless loveliness40 ,a ,rochester ,unitarian preacher publicly declared it to be as much a duty to believe in the natural purity of man1 as to believe in the natural purity of ,god4 ,dr4 ,lyman ,abbott speaks of 8the shadow which the ,manichan theology of ,augustine1 borrowed by ,calvin1 cast upon all children1 in declaring them born to an inheritance of wrath as a viper's brood40 ,dr4 ,abbott forgets that ,augustine was the greatest opponent of ,manichanism1 and that his doctrine of inherited guilt may be supplemented by a doctrine of inherited divine influences tending to salvation4 ,prof4 ,g4 ,a4 ,coe tells us that 8all children are within the household of ,god02 that 8they are already members of his kingdom02 that 8the adolescent change0 is 8a step not into the ,christian life1 but within the ,christian life40 ,we are taught that salvation is by education4 ,but education is only a way of presenting truth4 ,it still remains needful that the soul should accept the truth4 ,pelagianism ignores or denies the presence in every child of a congenital selfishness which hinders acceptance of the truth1 and which1 without the working of the divine ,spirit1 will absolutely counteract the influence of the truth4 ,augustine was taught his guilt and helplessness by transgression1 while ,pelagius remained ignorant of the evil of his own heart4 ,pelagius might have said with ,wordsworth1 ,prelude1 #ecd--8;,i had approached1 like other youths1 the shield ,of human nature from the golden side2 ,and would have fought1 even unto the death1 to attest ,the quality of the metal which ,i saw40 ,schaff1 on the ,pelagian controversy1 in ,bib4 ,sac41 #e3bje-bdc--,the controversy 8resolves itself into the question whether redemption and sanctification are the work of man or of ,god4 ,pelagianism in its whole mode of thinking starts from man and seeks to work itself upward gradually1 by means of an imaginary good-will1 to holiness and communion with ,god4 ,augustinianism pursues the opposite way1 deriving from ,god's unconditioned and all-working grace a new life and all power of working good4 ,the first is led from freedom into a legal1 self-righteous piety2 the other rises from the slavery of sin to the glorious liberty of the children of ,god4 ,for the first1 revelation is of force only as an outward help1 or the power of a high example2 for the last1 it is the inmost life1 the very marrow and blood of the new man4 ,the first involves an ,ebionitic view of ,christ1 as noble man1 not high-priest or king2 the second finds in him one in whom dwells all the fulness of the ,godhead bodily4 ,the first makes conversion a process of gradual moral purification on the ground of original nature2 with the last1 it is a total change1 in which the old passes away and all becomes new4444 ,rationalism is simply the form in which ,pelagianism becomes theoretically complete4 ,the high opinion which the ,pelagian holds of the natural will is transferred with equal right by the ,rationalist to the natural reason4 ,the one does without grace1 as the other does without revelation4 ,pelagian divinity is rationalistic4 ,rationalistic morality is ,pelagian40 ,see this ,compendium1 page #hi4 ,allen1 ,religious ,progress1 #ih-ajj--8,most of the mischief of religious controversy springs from the desire and determination to impute to one's opponent positions which he does not hold1 or to draw inferences from his principles1 insisting that he shall be held responsible for them1 even though he declares that he does not teach them4 ,we say that he ought to accept them2 that he is bound logically to do so2 that they are necessary deductions from his system2 that the tendency of his teaching is in these directions2 and then we denounce and condemn him for what he disowns4 ,it was in this way that ,augustine filled out for ,pelagius the gaps in his scheme1 which he thought it necessary to do1 in order to make ,pelagius's teaching consistent and complete2 and ,pelagius1 in his turn1 drew inferences from the ,augustinian theology1 about which ,augustine would have preferred to maintain a discreet silence4 ,neither ,augustine nor ,calvin was anxious to make prominent the doctrine of the reprobation of the wicked to damnation1 but preferred to dwell on the more attractive1 more rational tenet of the elect to salvation1 as subjects of the divine choice and approbation2 substituting for the obnoxious word reprobation the milder1 euphemistic word preterition4 ,it was their opponents who were bent on forcing them out of their reserve1 pushing them into what seemed the consistent sequence of their attitude1 and then holding it up before the world for execration4 ,and the same remark would apply to almost every theological contention that has embittered the church's experience40 ,c4 ,it rests upon false philosophical principles2 as1 for example3 7a7 that the human will is simply the faculty of volitions2 whereas it is also1 and chiefly1 the faculty of self-determination to an ultimate end2 7b7 that the power of a contrary choice is essential to the existence of will2 whereas the will fundamentally determined to self-gratification has this power only with respect to subordinate choices1 and cannot by a single volition reverse its moral state2 7c7 that ability is the measure of obligation1--a principle which would diminish the sinner's responsibility1 just in proportion to his progress in sin2 7d7 that law consists only in positive enactment2 whereas it is the demand of perfect harmony with ,god1 inwrought into man's moral nature2 7e7 that each human soul is immediately created by ,god1 and holds no other relations to moral law than those which are individual2 whereas all human souls are organically connected with each other1 and together have a corporate relation to ,god's law1 by virtue of their derivation from one common stock4 7a7 ,neander1 ,church ,history1 #b3efd-fbe1 holds one of the fundamental principles of ,pelagianism to be 8the ability to choose1 equally and at any moment1 between good and evil40 ,there is no recognition of the law by which acts produce states2 the power which repeated acts of evil possess to give a definite character and tendency to the will itself4--8,volition is an everlasting #8tick1' #8tick1' and swinging of the pendulum1 but no moving forward of the hands of the clock follows40 8,there is no continuity of moral life--no character1 in man1 angel1 devil1 or ,god40--7b7 ,see art4 on ,power of ,contrary ,choice1 in ,princeton ,essays1 #a3bab-bcc2 ,pelagianism holds that no confirmation in holiness is possible4 ,thornwell1 ,theology3 8,the sinner is as free as the saint2 the devil as the angel40 ,harris1 ,philos4 ,basis of ,theism1 #cii--8,the theory that indifference is essential to freedom implies that will never acquires character2 that voluntary action is atomistic1 every act disintegrated from every other2 that character1 if acquired1 would be incompatible with freedom40 8,by mere volition the soul now a plenum can become a vacuum1 or now a vacuum can become a plenum40 ,on the ,pelagian view of freedom1 see ,julius ,mller1 ,doctrine of ,sin1 #cg-dd4 7c7 ,ps4 #gi3h--8,remember not against us the iniquities of our forefathers02 #ajf3f--8,we have sinned with our fathers40 ,notice the analogy of individuals who suffer from the effects of parental mistakes or of national transgression4 ,julius ,mller1 ,doct4 ,sin1 #b3caf1 #cag--8,neither the atomistic nor the organic view of human nature is the complete truth40 ,each must be complemented by the other4 ,for statement of race-responsibility1 see ,dorner1 ,glaubenslehre1 #b3cj-ci1 #ea-fd1 #afa1 #afb 7,system of ,doctrine1 #b3cbd-ccd1 #cde-cei2 #c3ej-ed7--8;,among the ,scripture proofs of the moral connection of the individual with the race are the visiting of the sins of the fathers upon the children2 the obligation of the people to punish the sin of the individual1 that the whole land may not incur guilt2 the offering of sacrifice for a murder1 the perpetrator of which is unknown4 ,achan's crime is charged to the whole people4 ,the ,jewish race is the better for its parentage1 and other nations are the worse for theirs4 ,the ,hebrew people become a legal personality4 8,is it said that none are punished for the sins of their fathers unless they are like their fathers8 ,but to be unlike their fathers requires a new heart4 ,they who are not held accountable for the sins of their fathers are those who have recognized their responsibility for them1 and have repented for their likeness to their ancestors4 ,only the self-isolating spirit says3 #8,am ,i my brother's keeper8' 7,gen4 #d3i71 and thinks to construct a constant equation between individual misfortune and individual sin4 ,the calamities of the righteous led to an ethical conception of the relation of the individual to the community4 ,such sufferings show that men can love ,god disinterestedly1 that the good has unselfish friends4 ,these sufferings are substitutionary1 when borne as belonging to the sufferer1 not foreign to him1 the guilt of others attaching to him by virtue of his national or race-relation to them4 ,so ,moses in ,ex4 #cd3i1 ,david in ,ps4 #ea3f1 ,isaiah in ,is4 #ei3i-af1 recognize the connection between personal sin and race-sin4 8,christ restores the bond between man and his fellows1 turns the hearts of the fathers to the children4 ,he is the creator of a new race-consciousness4 ,in him as the head we see ourselves bound to1 and responsible for others4 ,love finds it morally impossible to isolate itself4 ,it restores the consciousness of unity and the recognition of common guilt4 ,does every man stand for himself in the ,n4 ,t48 ,this would be so1 only if each man became a sinner solely by free and conscious personal decision1 either in the present1 or in a past state of existence4 ,but this is not ,scriptural4 ,something comes before personal transgression3 #8,that which is born of the flesh is flesh' 7,john #c3f74 ,personality is the stronger for recognizing the race-sin4 ,we have common joy in the victories of the good2 so in shameful lapses we have sorrow4 ,these are not our worst moments1 but our best1--there is something great in them4 ,original sin must be displeasing to ,god2 for it perverts the reason1 destroys likeness to ,god1 excludes from communion with ,god1 makes redemption necessary1 leads to actual sin1 influences future generations4 ,but to complain of ,god for permitting its propagation is to complain of his not destroying the race1--that is1 to complain of one's own existence40 ,see ,shedd1 ,hist4 ,doctrine1 #b3ic-aaj2 ,hagenbach1 ,hist4 ,doctrine1 #a3bhg1 #bif-caj2 ,martensen1 ,dogmatics1 #ced-cfb2 ,princeton ,essays1 #a3gd-ig2 ,dabney1 ,theology1 #bif-cjb1 #cad1 #cae4 #b4 ,the ,arminian ,theory1 or ,theory of voluntarily appropriated ,depravity4 ,arminius 7#aefj-afji71 professor in the ,university of ,leyden1 in ,south ,holland1 while formally accepting the doctrine of the ,adamic unity of the race propounded both by ,luther and ,calvin1 gave a very different interpretation to it--an interpretation which verged toward ,semi-,pelagianism and the anthropology of the ,greek ,church4 ,the ,methodist body is the modern representative of this view4 ,according to this theory1 all men1 as a divinely appointed sequence of ,adam's transgression1 are naturally destitute of original righteousness1 and are exposed to misery and death4 ,by virtue of the infirmity propagated from ,adam to all his descendants1 mankind are wholly unable without divine help perfectly to obey ,god or to attain eternal life4 ,this inability1 however1 is physical and intellectual1 but not voluntary4 ,as matter of justice1 therefore1 ,god bestows upon each individual from the first dawn of consciousness a special influence of the ,holy ,spirit1 which is sufficient to counteract the effect of the inherited depravity and to make obedience possible1 provided the human will coperates1 which it still has power to do4 ,the evil tendency and state may be called sin2 but they do not in themselves involve guilt or punishment2 still less are mankind accounted guilty of ,adam's sin4 ,god imputes to each man his inborn tendencies to evil1 only when he consciously and voluntarily appropriates and ratifies these in spite of the power to the contrary1 which1 in justice to man1 ,god has specially communicated4 ,in ,rom4 #e3ab1 8death passed unto all men1 for that all sinned10 signifies that physical and spiritual death is inflicted upon all men1 not as the penalty of a common sin in ,adam1 but because1 by divine decree1 all suffer the consequences of that sin1 and because all personally consent to their inborn sinfulness by acts of transgression4 ,see ,arminius1 ,works1 #a3beb-bed1 #cag-cbd1 #cbe-cbg1 #ebc-eca1 #ege-ehc4 ,the description given above is a description of ,arminianism proper4 ,the expressions of ,arminius himself are so guarded that ,moses ,stuart 7,bib4 ,repos41 #ahca7 found it possible to construct an argument to prove that ,arminius was not an ,arminian4 ,but it is plain that by inherited sin ,arminius meant only inherited evil1 and that it was not of a sort to justify ,god's condemnation4 ,he denied any inbeing in ,adam1 such as made us justly chargeable with ,adam's sin1 except in the sense that we are obliged to endure certain consequences of it4 ,this ,shedd has shown in his ,history of ,doctrine1 #b3agh-aif4 ,the system of ,arminius was more fully expounded by ,limborch and ,episcopius4 ,see ,limborch1 ,theol4 ,christ41 #c3d3f 7p4 #ahi74 ,the sin with which we are born 8does not inhere in the soul1 for this soul is immediately created by ,god1 and therefore1 if it were infected with sin1 that sin would be from ,god40 ,many so-called ,arminians1 such as ,whitby and ,john ,taylor1 were rather ,pelagians4 ,john ,wesley1 however1 greatly modified and improved the ,arminian doctrine4 ,hodge1 ,syst4 ,theol41 #b3cbi1 #ccj--8,wesleyanism 7#a7 admits entire moral depravity2 7#b7 denies that men in this state have any power to coperate with the grace of ,god2 7#c7 asserts that the guilt of all through ,adam was removed by the justification of all through ,christ2 7#d7 ability to coperate is of the ,holy ,spirit1 through the universal influence of the redemption of ,christ4 ,the order of the decrees is 7#a7 to permit the fall of man2 7#b7 to send the ,son to be a full satisfaction for the sins of the whole world2 7#c7 on that ground to remit all original sin1 and to give such grace as would enable all to attain eternal life2 7#d7 those who improve that grace and persevere to the end are ordained to be saved40 ,we may add that ,wesley made the bestowal upon our depraved nature of ability to coperate with ,god to be a matter of grace1 while ,arminius regarded it as a matter of justice1 man without it not being accountable4 ,wesleyanism was systematized by ,watson1 who1 in his ,institutes1 #b3ec-ee1 #ei1 #gg1 although denying the imputation of ,adam's sin in any proper sense1 yet declares that 8,limborch and others materially departed from the tenets of ,arminius in denying inward lusts and tendencies to be sinful till complied with and augmented by the will4 ,but men universally choose to ratify these tendencies2 therefore they are corrupt in heart4 ,if there be a universal depravity of will previous to the actual choice1 then it inevitably follows that though infants do not commit actual sin1 yet that theirs is a sinful nature4444,as to infants1 they are not indeed born justified and regenerate2 so that to say original sin is taken away1 as to infants1 by ,christ1 is not the correct view of the case1 for the reasons before given2 but they are all born under #8the free gift1' the effects of the #8righteousness' of one1 which is extended to all men2 and this free gift is bestowed on them in order to justification of life1 the adjudging of the condemned to live4444,justification in adults is connected with repentance and faith2 in infants1 we do not know how4 ,the ,holy ,spirit may be given to children4 ,divine and effectual influence may be exerted on them1 to cure the spiritual death and corrupt tendency of their nature40 ,it will be observed that ,watson's ,wesleyanism is much more near to ,scripture than what we have described1 and properly described1 as ,arminianism proper4 ,pope1 in his ,theology1 follows ,wesley and ,watson1 and 7#b3gj-hf7 gives a valuable synopsis of the differences between ,arminius and ,wesley4 ,whedon and ,raymond1 in ,america1 better represent original ,arminianism4 ,they hold that ,god was under obligation to restore man's ability1 and yet they inconsistently speak of this ability as a gracious ability4 ,two passages from ,raymond's ,theology show the inconsistency of calling that 8grace10 which ,god is bound in justice to bestow1 in order to make man responsible3 #b3hd-hf--8,the race came into existence under grace4 ,existence and justification are secured for it only through ,christ2 for1 apart from ,christ1 punishment and destruction would have followed the first sin4 ,so all gifts of the ,spirit necessary to qualify him for the putting forth of free moral choices are secured for him through ,christ4 ,the ,spirit of ,god is not a bystander1 but a quickening power4 ,so man is by grace1 not by his fallen nature1 a moral being capable of knowing1 loving1 obeying1 and enjoying ,god4 ,such he ever will be1 if he does not frustrate the grace of ,god4 ,not till the ,spirit takes his final flight is he in a condition of total depravity40 ,compare with this the following passage of the same work in which this 8grace0 is called a debt3 #b3cag--8,the relations of the posterity of ,adam to ,god are substantially those of newly created beings4 ,each individual person is obligated to ,god1 and ,god to him1 precisely the same as if ,god had created him such as he is4 ,ability must equal obligation4 ,god was not obligated to provide a ,redeemer for the first transgressors1 but having provided ,redemption for them1 and through it having permitted them to propagate a degenerate race1 an adequate compensation is due4 ,the gracious influences of the ,spirit are then a debt due to man--a compensation for the disabilities of inherited depravity40 ,mc,clintock and ,strong 7,cyclopdia1 art43 ,arminius7 endorse ,whedon's art4 in the ,bib4 ,sac41 #ai3bda1 as an exhibition of ,arminianism1 and ,whedon himself claims it to be such4 ,see ,hagenbach1 ,hist4 ,doct41 #b3bad-baf4 ,with regard to the ,arminian theory we remark3 ,a4 ,we grant that there is a universal gift of the ,holy ,spirit1 if by the ,holy ,spirit is meant the natural light of reason and conscience1 and the manifold impulses to good which struggle against the evil of man's nature4 ,but we regard as wholly unscriptural the assumptions3 7a7 that this gift of the ,holy ,spirit of itself removes the depravity or condemnation derived from ,adam's fall2 7b7 that without this gift man would not be responsible for being morally imperfect2 and 7c7 that at the beginning of moral life men consciously appropriate their inborn tendencies to evil4 ,john ,wesley adduced in proof of universal grace the text3 ,john #a3i--8the light which lighteth every man0--which refers to the natural light of reason and conscience which the preincarnate ,logos bestowed on all men1 though in different degrees1 before his coming in the flesh4 ,this light can be called the ,holy ,spirit1 because it was 8the ,spirit of ,christ0 7#a ,pet4 #a3aa74 ,the ,arminian view has a large element of truth in its recognition of an influence of ,christ1 the immanent ,god1 which mitigates the effects of the ,fall and strives to prepare men for salvation4 ,but ,arminianism does not fully recognize the evil to be removed1 and it therefore exaggerates the effect of this divine working4 ,universal grace does not remove man's depravity or man's condemnation2 as is evident from a proper interpretation of ,rom4 #e3ab-ai and of ,eph4 #b3c2 it only puts side by side with that depravity and condemnation influences and impulses which counteract the evil and urge the sinner to repentance3 ,john #a3e--8the light shineth in the darkness2 and the darkness apprehended it not40 ,john ,wesley also referred to ,rom4 #e3ah--8through one act of righteousness the free gift came unto all men to justification of life0--but here the 8all men0 is conterminous with 8the many0 who are 8made righteous0 in verse #ai1 and with the 8all0 who are 8made alive0 in #a ,cor4 #ae3bb2 in other words1 the 8all0 in this case is 8all believers03 else the passage teaches1 not universal gift of the ,spirit1 but universal salvation4 ,arminianism holds to inherited sin1 in the sense of infirmity and evil tendency1 but not to inherited guilt4 ,john ,wesley1 however1 by holding also that the giving of ability is a matter of grace and not of justice1 seems to imply that there is a common guilt as well as a common sin1 before consciousness4 ,american ,arminians are more logical1 but less ,scriptural4 ,sheldon1 ,syst4 ,christian ,doctrine1 #cba1 tells us that 8guilt cannot possibly be a matter of inheritance1 and consequently original sin can be affirmed of the posterity of ,adam only in the sense of hereditary corruption1 which first becomes an occasion of guilt when it is embraced by the will of the individual40 ,how little the ,arminian means by 8sin10 can be inferred from the saying of ,bishop ,simpson that 8,christ inherited sin40 ,he meant of course only physical and intellectual infirmity1 without a tinge of guilt4 8,a child inherits its parent's nature10 it is said1 8not as a punishment1 but by natural law40 ,but we reply that this natural law is itself an expression of ,god's moral nature1 and the inheritance of evil can be justified only upon the ground of a common non-conformity to ,god in both the parent and the child1 or a participation of each member in the common guilt of the race4 ,in the light of our preceding treatment1 we can estimate the element of good and the element of evil in ,pfleiderer1 ,philos4 ,religion1 #a3bcb--8;,it is an exaggeration when original sin is considered as personally imputable guilt2 and it is going too far when it is held to be the whole state of the natural man1 and yet the actually present good1 the #8original grace1' is overlooked4444,we may say1 with ,schleiermacher1 that original sin is the common deed and common guilt of the human race4 ,but the individual always participates in this collective guilt in the measure in which he takes part with his personal doing in the collective act that is directed to the furtherance of the bad40 ,dabney1 ,theology1 #cae1 #caf--8;,arminianism is orthodox as to the legal consequences of ,adam's sin to his posterity2 but what it gives with one hand1 it takes back with the other1 attributing to grace the restoration of this natural ability lost by the ,fall4 ,if the effects of ,adam's ,fall on his posterity are such that they would have been unjust if not repaired by a redeeming plan that was to follow it1 then ,god's act in providing a ,redeemer was not an act of pure grace4 ,he was under obligation to do some such thing1--salvation is not grace1 but debt40 ,a4 ,j4 ,gordon1 ,ministry of the ,spirit1 #ahg sq41 denies the universal gift of the ,spirit1 quoting ,john #ad3ag--8whom the world cannot receive2 for it beholdeth him not1 neither knoweth him02 #af3g--8;if ,i go1 ,i will send him unto you02 i4 e41 ,christ's disciples were to be the recipients and distributers of the ,holy ,spirit1 and his church the mediator between the ,spirit and the world4 ,therefore ,mark #af3ae--8;,go ye into all the world1 and preach10 implies that the ,spirit shall go only with them4 ,conviction of the ,spirit does not go beyond the church's evangelizing4 ,but we reply that ,gen4 #f3c implies a wider striving of the ,holy ,spirit4 ,b4 ,it contradicts ,scripture in maintaining3 7a7 that inherited moral evil does not involve guilt2 7b7 that the gift of the ,spirit1 and the regeneration of infants1 are matters of justice2 7c7 that the effect of grace is simply to restore man's natural ability1 instead of disposing him to use that ability aright2 7d7 that election is ,god's choice of certain men to be saved upon the ground of their foreseen faith1 instead of being ,god's choice to make certain men believers2 7e7 that physical death is not the just penalty of sin1 but is a matter of arbitrary decree4 7a7 ,see ,dorner1 ,glaubenslehre1 #b3eh 7,system of ,doctrine1 #b3ceb-cei7--8,with ,arminius1 original sin is original evil only1 not guilt4 ,he explained the problem of original sin by denying the fact1 and turning the native sinfulness into a morally indifferent thing4 ,no sin without consent2 no consent at the beginning of human development2 therefore1 no guilt in evil desire4 ,this is the same as the ,romanist doctrine of concupiscence1 and like that leads to blaming ,god for an originally bad constitution of our nature4444,original sin is merely an enticement to evil addressed to the free will4 ,all internal disorder and vitiosity is morally indifferent1 and becomes sin only through appropriation by free will4 ,but involuntary1 loveless1 proud thoughts are recognized in ,scripture as sin2 yet they spring from the heart without our conscious consent4 ,undeliberate and deliberate sins run into each other1 so that it is impossible to draw a line between them4 ,the doctrine that there is no sin without consent implies power to withhold consent4 ,but this contradicts the universal need of redemption and our observation that none have ever thus entirely withheld consent from sin40 7b7 ,h4 ,b4 ,smith's ,review of ,whedon on the ,will1 in ,faith and ,philosophy1 #cei-cii--8;,a child1 upon the old view1 needs only growth to make him guilty of actual sin2 whereas1 upon this view1 he needs growth and grace too40 ,see ,bib4 ,sac41 #bj3cbg1 #cbh4 ,according to ,whedon1 ,com4 on ,rom4 #e3ab1 8the condition of an infant apart from ,christ is that of a sinner1 as one sure to sin1 yet never actually condemned before personal apostasy4 ,this would be its condition1 rather1 for in ,christ the infant is regenerate and justified and endowed with the ,holy ,spirit4 ,hence all actual sinners are apostates from a state of grace40 ,but we ask3 #a4 ,why then do infants die before they have committed actual sin8 ,surely not on account of ,adam's sin1 for they are delivered from all the evils of that1 through ,christ4 ,it must be because they are still somehow sinners4 #b4 ,how can we account for all infants sinning so soon as they begin morally to act1 if1 before they sin1 they are in a state of grace and sanctification8 ,it must be because they were still somehow sinners4 ,in other words1 the universal regeneration and justification of infants contradict ,scripture and observation4 7c7 ,notice that this 8gracious0 ability does not involve saving grace to the recipient1 because it is given equally to all men4 ,nor is it more than a restoring to man of his natural ability lost by ,adam's sin4 ,it is not sufficient to explain why one man who has the gracious ability chooses ,god1 while another who has the same gracious ability chooses self4 #a ,cor4 #d3g--8who maketh thee to differ80 ,not ,god1 but thyself4 ,over against this doctrine of ,arminians1 who hold to universal1 resistible grace1 restoring natural ability1 ,calvinists and ,augustinians hold to particular1 irresistible grace1 giving moral ability1 or1 in other words1 bestowing the disposition to use natural ability aright4 8,grace0 is a word much used by ,arminians4 ,methodist ,doctrine and ,discipline1 ,articles of ,religion1 viii--8,the condition of man after the fall of ,adam is such that he cannot turn and prepare himself1 by his own natural strength and works1 to faith1 and calling upon ,god2 wherefore we have no power to do good works1 pleasant and acceptable to ,god1 without the grace of ,god by ,christ preventing us1 that we may have a good will1 and working with us1 when we have that good will40 ,it is important to understand that1 in ,arminian usage1 grace is simply the restoration of man's natural ability to act for himself2 it never actually saves him1 but only enables him to save himself--if he will4 ,arminian grace is evenly bestowed grace of spiritual endowment1 as ,pelagian grace is evenly bestowed grace of creation4 ,it regards redemption as a compensation for innate and consequently irresponsible depravity4 7d7 ,in the ,arminian system1 the order of salvation is1 7#a7 faith--by an unrenewed but convicted man2 7#b7 justification2 7#c7 regeneration1 or a holy heart4 ,god decrees not to originate faith1 but to reward it4 ,hence ,wesleyans make faith a work1 and regard election as ,god's ordaining those who1 he foresees1 will of their own accord believe4 ,the ,augustinian order1 on the contrary1 is 7#a7 regeneration2 7#b7 faith2 7#c7 justification4 ,memoir of ,adolph ,saphir1 #bee--8,my objection to the ,arminian or semi-,arminian is not that they make the entrance very wide2 but that they do not give you anything definite1 safe and real1 when you have entered4444 ,do not believe the devil's gospel1 which is a chance of salvation3 chance of salvation is chance of damnation40 ,grace is not a reward for good deeds done1 but a power enabling us to do them4 ,francis ,rous of ,truro1 in the ,parliament of #afbi1 spoke as a man nearly frantic with horror at the increase of that 8error of ,arminianism which makes the grace of ,god lackey it after the will of man02 see ,masson1 ,life of ,milton1 #a3bgg4 ,arminian converts say3 8,i gave my heart to the ,lord02 ,augustinian converts say3 8,the ,holy ,spirit convicted me of sin and renewed my heart40 ,arminianism tends to self-sufficiency2 ,augustinianism promotes dependence upon ,god4 ,c4 ,it rests upon false philosophical principles1 as for example3 7a7 ,that the will is simply the faculty of volitions4 7b7 ,that the power of contrary choice1 in the sense of power by a single act to reverse one's moral state1 is essential to will4 7c7 ,that previous certainty of any given moral act is incompatible with its freedom4 7d7 ,that ability is the measure of obligation4 7e7 ,that law condemns only volitional transgression4 7f7 ,that man has no organic moral connection with the race4 7b7 ,raymond says3 8,man is responsible for character1 but only so far as that character is self-imposed4 ,we are not responsible for character irrespective of its origin4 ,freedom from an act is as essential to responsibility as freedom to it4 ,if power to the contrary is impossible1 then freedom does not exist in ,god or man4 ,sin was a necessity1 and ,god was the author of it40 ,but this is a denial that there is any such thing as character2 that the will can give itself a bent which no single volition can change2 that the wicked man can become the slave of sin2 that ,satan1 though without power now in himself to turn to ,god1 is yet responsible for his sin4 ,the power of contrary choice which ,adam had exists no longer in its entirety2 it is narrowed down to a power to the contrary in temporary and subordinate choices2 it no longer is equal to the work of changing the fundamental determination of the being to selfishness as an ultimate end4 ,yet for this very inability1 because originated by will1 man is responsible4 ,julius ,mller1 ,doctrine of ,sin1 #b3bh--8;,formal freedom leads the way to real freedom4 ,the starting-point is a freedom which does not yet involve an inner necessity1 but the possibility of something else2 the goal is the freedom which is identical with necessity4 ,the first is a means to the last4 ,when the will has fully and truly chosen1 the power of acting otherwise may still be said to exist in a metaphysical sense2 but morally1 i4 e41 with reference to the contrast of good and evil1 it is entirely done away4 ,formal freedom is freedom of choice1 in the sense of volition with the express consciousness of other possibilities40 ,real freedom is freedom to choose the good only1 with no remaining possibility that evil will exert a counter attraction4 ,but as the will can reach a 8moral necessity0 of good1 so it can through sin reach a 8moral necessity0 of evil4 7c7 ,park3 8,the great philosophical objection to ,arminianism is its denial of the certainty of human action--the idea that a man may act either way without certainty how he will act--power of a contrary choice in the sense of a moral indifference which can choose without motive1 or contrary to the strongest motive4 ,the ,new ,school view is better than this1 for that holds to the certainty of wrong choice1 while yet the soul has power to make a right one4444 ,the ,arminians believe that it is objectively uncertain whether a man shall act in this way or in that1 right or wrong4 ,there is nothing1 antecedently to choice1 to decide the choice4 ,it was the whole aim of ,edwards to refute the idea that man would not certainly sin4 ,the old ,calvinists believe that antecedently to the ,fall ,adam was in this state of objective uncertainty1 but that after the ,fall it was certain he would sin1 and his probation therefore was closed4 ,edwards affirms that no such objective uncertainty or power to the contrary ever existed1 and that man now has all the liberty he ever had or could have4 ,the truth in #8power to the contrary' is simply the power of the will to act contrary to the way it does act4 ,president ,edwards believed in this1 though he is commonly understood as reasoning to the contrary4 ,the false #8power to the contrary' is uncertainty how one will act1 or a willingness to act otherwise than one does act4 ,this is the ,arminian power to the contrary1 and it is this that ,edwards opposes40 7e7 ,whedon1 ,on the ,will1 #cch-cfj1 #chh-cie--8,prior to free volition1 man may be unconformed to law1 yet not a subject of retribution4 ,the law has two offices1 one judicatory and critical1 the other retributive and penal4 ,hereditary evil may not be visited with retribution1 as ,adam's concreated purity was not meritorious4 ,passive1 prevolitional holiness is moral rectitude1 but not moral desert4 ,passive1 prevolitional impurity needs concurrence of active will to make it condemnable40 ,d4 ,it renders uncertain either the universality of sin or man's responsibility for it4 ,if man has full power to refuse consent to inborn depravity1 then the universality of sin and the universal need of a ,savior are merely hypothetical4 ,if sin1 however1 be universal1 there must have been an absence of free consent2 and the objective certainty of man's sinning1 according to the theory1 destroys his responsibility4 ,raymond1 ,syst4 ,theol41 #b3hf-hi1 holds it 8theoretically possible that a child may be so trained and educated in the nurture and admonition of the ,lord1 as that he will never knowingly and willingly transgress the law of ,god2 in which case he will certainly grow up into regeneration and final salvation4 ,but it is grace that preserves him from sin--common grace84 ,we do not know1 either from experience or ,scripture1 that none have been free from known and wilful transgressions40 ,j4 ,j4 ,murphy1 ,nat4 ,selection and ,spir4 ,freedom1 #bf-cc--8;,it is possible to walk from the cradle to the grave1 not indeed altogether without sin1 but without any period of alienation from ,god1 and with the heavenly life developing along with the earthly1 as it did in ,christ1 from the first40 ,but1 since grace merely restores ability without giving the disposition to use that ability aright1 ,arminianism does not logically provide for the certain salvation of any infant4 ,calvinism can provide for the salvation of all dying in infancy1 for it knows of a divine power to renew the will1 but ,arminianism knows of no such power1 and so is furthest from a solution of the problem of infant salvation4 ,see ,julius ,mller1 ,doct4 ,sin1 #b3cbj-cbf2 ,baird1 ,elohim ,revealed1 #dgi-did2 ,bib4 ,sac4 #bc3bjf2 #bh3bgi2 ,philippi1 ,glaubenslehre1 #c3ef sq4 #c4 ,the ,new ,school ,theory1 or ,theory of uncondemnable ,vitiosity4 ,this theory is called ,new ,school1 because of its recession from the old ,puritan anthropology of which ,edwards and ,bellamy in the last century were the expounders4 ,the ,new ,school theory is a general scheme built up by the successive labors of ,hopkins1 ,emmons1 ,dwight1 ,taylor1 and ,finney4 ,it is held at present by ,new ,school ,presbyterians1 and by the larger part of the ,congregational body4 ,according to this theory1 all men are born with a physical and moral constitution which predisposes them to sin1 and all men do actually sin so soon as they come to moral consciousness4 ,this vitiosity of nature may be called sinful1 because it uniformly leads to sin2 but it is not itself sin1 since nothing is to be properly denominated sin but the voluntary act of transgressing known law4 ,god imputes to men only their own acts of personal transgression2 he does not impute to them ,adam's sin2 neither original vitiosity nor physical death are penal inflictions2 they are simply consequences which ,god has in his sovereignty ordained to mark his displeasure at ,adam's transgression1 and subject to which evils ,god immediately creates each human soul4 ,in ,rom4 #e3ab1 8death passed unto all men1 for that all sinned10 signifies3 8spiritual death passed on all men1 because all men have actually and personally sinned40 ,edwards held that ,god imputes ,adam's sin to his posterity by arbitrarily identifying them with him1--identity1 on the theory of continuous creation 7see pages #dae-dah71 being only what ,god appoints4 ,since this did not furnish sufficient ground for imputation1 ,edwards joined the ,placean doctrine to the other1 and showed the justice of the condemnation by the fact that man is depraved4 ,he adds1 moreover1 the consideration that man ratifies this depravity by his own act4 ,so ,edwards tried to combine three views4 ,but all were vitiated by his doctrine of continuous creation1 which logically made ,god the only cause in the universe1 and left no freedom1 guilt1 or responsibility to man4 ,he held that preservation is a continuous series of new divine volitions1 personal identity consisting in consciousness or rather memory1 with no necessity for identity of substance4 ,he maintained that ,god could give to an absolutely new creation the consciousness of one just annihilated1 and thereby the two would be identical4 ,he maintained this not only as a possibility1 but as the actual fact4 ,see ,lutheran ,quarterly1 ,april1 #aija3adi-afi2 and ,h4 ,n4 ,gardiner1 in ,philos4 ,rev41 ,nov4 #aijj3egc-eif4 ,the idealistic philosophy of ,edwards enables us to understand his conception of the relation of the race to ,adam4 ,he believed in 8a real union between the root and the branches of the world of mankind1 established by the author of the whole system of the universe 444 the full consent of the hearts of ,adam's posterity to the first apostasy 444 and therefore the sin of the apostasy is not theirs merely because ,god imputes it to them1 but it is truly and properly theirs1 and on that ground ,god imputes it to them40 ,hagenbach1 ,hist4 ,doct41 #b3dce-ddh1 esp4 #dcf1 quotes from ,edwards3 8,the guilt a man has upon his soul at his first existence is one and simple1 viz43 the guilt of the original apostasy1 the guilt of the sin by which the species first rebelled against ,god40 ,interpret this by other words of ,edwards3 8,the child and the acorn1 which come into existence in the course of nature1 are truly immediately created by ,god0--i4 e41 continuously created 7quoted by ,dodge1 ,christian ,theology1 #ahh74 ,allen1 ,jonathan ,edwards1 #caj--8;,it required but a step from the principle that each individual has an identity of consciousness with ,adam1 to reach the conclusion that each individual is ,adam and repeats his experience4 ,of every man it might be said that like ,adam he comes into the world attended by the divine nature1 and like him sins and falls4 ,in this sense the sin of every man becomes original sin40 ,adam becomes not the head of humanity but its generic type4 ,hence arises the ,new ,school doctrine of exclusively individual sin and guilt4 ,shedd1 ,hist4 ,doctrine1 #b3be1 claims ,edwards as a ,traducianist4 ,but ,fisher1 ,discussions1 #bdj1 shows that he was not4 ,as we have seen 7,prolegomena1 pages #dh1 #di71 ,edwards thought too little of nature4 ,he tended to ,berkeleyanism as applied to mind4 ,hence the chief good was in happiness--a form of sensibility4 ,virtue is voluntary choice of this good4 ,hence union of acts and exercises with ,adam was sufficient4 ,this ,god's will might make identity of being with him4 ,baird1 ,elohim ,revealed1 #bej sq41 says well1 that 8,edwards's idea that the character of an act was to be sought somewhere else than in its cause involves the fallacious assumption that acts have a subsistence and moral agency of their own apart from that of the actor40 ,this divergence from the truth led to the ,exercise-system of ,hopkins and ,emmons1 who not only denied moral character prior to individual choices 7i4 e41 denied sin of nature71 but attributed all human acts and exercises to the direct efficiency of ,god4 ,hopkins declared that ,adam's act1 in eating the forbidden fruit1 was not the act of his posterity2 therefore they did not sin at the same time that he did4 ,the sinfulness of that act could not be transferred to them afterwards2 because the sinfulness of an act can no more be transferred from one person to another than an act itself4 ,therefore1 though men became sinners by ,adam1 according to divine constitution1 yet they have1 and are accountable for1 no sins but personal4 ,see ,woods1 ,history of ,andover ,theological ,seminary1 #cc4 ,so the doctrine of continuous creation led to the ,exercise-system1 and the ,exercise-system led to the theology of acts4 ,on ,emmons1 see ,works1 #d3ejb-ejg1 and ,bib4 ,sac41 #g3dgi2 #bj3cag2 also ,h4 ,b4 ,smith1 in ,faith and ,philosophy1 #bae-bfc4 ,n4 ,w4 ,taylor1 of ,new ,haven1 agreed with ,hopkins and ,emmons that there is no imputation of ,adam's sin or of inborn depravity4 ,he called that depravity physical1 not moral4 ,but he repudiated the doctrine of divine efficiency in the production of man's acts and exercises1 and made all sin to be personal4 ,he held to the power of contrary choice4 ,adam had it1 and contrary to the belief of ,augustinians1 he never lost it4 ,man 8not only can if he will1 but he can if he won't40 ,he can1 but1 without the ,spirit1 will not4 ,he said3 8,man can1 whatever the ,holy ,spirit does or does not do02 but also3 8,man will not1 unless the ,holy ,spirit helps02 8,if ,i were as eloquent as the ,holy ,ghost1 ,i could convert sinners as fast as he40 ,yet he did not hold to the ,arminian liberty of indifference or contingence4 ,he believed in the certainty of wrong action1 yet in power to the contrary4 ,see ,moral ,government1 #b3acb--8,the error of ,pelagius was not in asserting that man can obey ,god without grace1 but in saying that man does actually obey ,god without grace40 ,there is a part of the sinner's nature to which the motives of the gospel may appeal--a part of his nature which is neither holy nor unholy1 viz41 self-love1 or innocent desire for happiness4 ,greatest happiness is the ground of obligation4 ,under the influence of motives appealing to happiness1 the sinner can suspend his choice of the world as his chief good1 and can give his heart to ,god4 ,he can do this1 whatever the ,holy ,spirit does1 or does not do2 but the moral inability can be overcome only by the ,holy ,spirit1 who moves the soul1 without coercing1 by means of the truth4 ,on ,dr4 ,taylor's system1 and its connection with prior ,new ,england theology1 see ,fisher1 ,discussions1 #bhe-ced4 ,this form of ,new ,school doctrine suggests the following questions3 #a4 ,can the sinner suspend his selfishness before he is subdued by divine grace8 #b4 ,can his choice of ,god from mere self-love be a holy choice8 #c4 ,since ,god demands love in every choice1 must it not be a positively unholy choice8 #d4 ,if it is not itself a holy choice1 how can it be a beginning of holiness8 #e4 ,if the sinner can become regenerate by preferring ,god on the ground of self-interest1 where is the necessity of the ,holy ,spirit to renew the heart8 #f4 ,does not this asserted ability of the sinner to turn to ,god contradict consciousness and ,scripture8 ,for ,taylor's ,views1 see his ,revealed ,theology1 #acd-cji4 ,for criticism of them1 see ,hodge1 in ,princeton ,rev41 ,jan4 #ahfh3fc sq41 and #cfh-cih2 also1 ,tyler1 ,letters on the ,new ,haven ,theology4 ,neither ,hopkins and ,emmons on the one hand1 nor ,taylor on the other1 represent most fully the general course of ,new ,england theology4 ,smalley1 ,dwight1 ,woods1 all held to more conservative views than ,taylor1 or than ,finney1 whose system had much resemblance to ,taylor's4 ,all three of these denied the power of contrary choice which ,dr4 ,taylor so strenuously maintained1 although all agreed with him in denying the imputation of ,adam's sin or of our hereditary depravity4 ,these are not sinful1 except in the sense of being occasions of actual sin4 ,dr4 ,park1 of ,andover1 was understood to teach that the disordered state of the sensibilities and faculties with which we are born is the immediate occasion of sin1 while ,adam's transgression is the remote occasion of sin4 ,the will1 though influenced by an evil tendency1 is still free2 the evil tendency itself is not free1 and therefore is not sin4 ,the ,statement of ,new ,school doctrine given in the text is intended to represent the common ,new ,england doctrine1 as taught by ,smalley1 ,dwight1 ,woods and ,park2 although the historical tendency1 even among these theologians1 has been to emphasize less and less the depraved tendencies prior to actual sin1 and to maintain that moral character begins only with individual choice1 most of them1 however1 holding that this individual choice begins at birth4 ,see ,bib4 ,sac41 #g3eeb1 #efg2 #h3fjg-fdg2 #bj3dfb-dga1 #egf-eic2 ,van ,oosterzee1 ,christian ,dogmatics1 #djg-dab2 ,foster1 ,hist4 ,n4 ,e4 ,theology4 ,both ,ritschl and ,pfleiderer lean toward the ,new ,school interpretation of sin4 ,ritschl1 ,unterricht1 #be--8,universal death was the consequence of the sin of the first man1 and the death of his posterity proved that they too had sinned40 ,thus death is universal1 not because of natural generation from ,adam1 but because of the individual sins of ,adam's posterity4 ,pfleiderer1 ,grundriss1 #abb--8,sin is a direction of the will which contradicts the moral ,idea4 ,as preceding personal acts of the will1 it is not personal guilt but imperfection or evil4 ,when it persists in spite of awaking moral consciousness1 and by indulgence become habit1 it is guilty abnormity40 ,to the ,new ,school theory we object as follows3 ,a4 ,it contradicts ,scripture in maintaining or implying3 7a7 ,that sin consists solely in acts1 and in the dispositions caused in each case by man's individual acts1 and that the state which predisposes to acts of sin is not itself sin4 7b7 ,that the vitiosity which predisposes to sin is a part of each man's nature as it proceeds from the creative hand of ,god4 7c7 ,that physical death in the human race is not a penal consequence of ,adam's transgression4 7d7 ,that infants1 before moral consciousness1 do not need ,christ's sacrifice to save them4 ,since they are innocent1 no penalty rests upon them1 and none needs to be removed4 7e7 ,that we are neither condemned upon the ground of actual inbeing in ,adam1 nor justified upon the ground of actual inbeing in ,christ4 ,if a child may not be unholy before he voluntarily transgresses1 then1 by parity of reasoning1 ,adam could not have been holy before he obeyed the law1 nor can a change of heart precede ,christian action4 ,new ,school principles would compel us to assert that right action precedes change of heart1 and that obedience in ,adam must have preceded his holiness4 ,emmons held that1 if children die before they become moral agents1 it is most rational to conclude that they are annihilated4 ,they are mere animals4 ,the common ,new ,school doctrine would regard them as saved either on account of their innocence1 or because the atonement of ,christ avails to remove the consequences as well as the penalty of sin4 ,but to say that infants are pure contradicts ,rom4 #e3ab--8;all sinned02 #a ,cor4 #g3ad--8;else were your children unclean02 ,eph4 #b3c--8;by nature children of wrath40 ,that ,christ's atonement removes natural consequences of sin is nowhere asserted or implied in ,scripture4 ,see1 per contra1 ,h4 ,b4 ,smith1 ,system1 #bga1 where1 however1 it is only maintained that ,christ saves from all the just consequences of sin4 ,but all just consequences are penalty1 and should be so called4 ,the exigencies of ,new ,school doctrine compel it to put the beginning of sin in the infant at the very first moment of its separate existence1--in order not to contradict those ,scriptures which speak of sin as being universal1 and of the atonement as being needed by all4 ,dr4 ,park held that infants sin so soon as they are born4 ,he was obliged to hold this1 or else to say that some members of the human race exist who are not sinners4 ,but by putting sin thus early in human experience1 all meaning is taken out of the ,new ,school definition of sin as the 8voluntary transgression of known law40 ,it is difficult to say1 upon this theory1 what sort of a choice the infant makes of sin1 or what sort of a known law it violates4 ,the first need in a theory of sin is that of satisfying the statements of ,scripture4 ,the second need is that it should point out an act of man which will justify the infliction of pain1 suffering1 and death upon the whole human race4 ,our moral sense refuses to accept the conclusion that all this is a matter of arbitrary sovereignty4 ,we cannot find the act in each man's conscious transgression1 nor in sin committed at birth4 ,we do find such a voluntary transgression of known law in ,adam2 and we claim that the ,new ,school definition of sin is much more consistent with this last explanation of sin's origin than is the theory of a multitude of individual transgressions4 ,the final test of every theory1 however1 is its conformity to ,scripture4 ,we claim that a false philosophy prevents the advocates of ,new ,school doctrine from understanding the utterances of ,paul4 ,their philosophy is a modified survival of atomistic ,pelagianism4 ,they ignore nature in both ,god and man1 and resolve character into transient acts4 ,the unconscious or subconscious state of the will they take little or no account of1 and the possibility of another and higher life interpenetrating and transforming our own life is seldom present to their minds4 ,they have no proper idea of the union of the believer with ,christ1 and so they have no proper idea of the union of the race with ,adam4 ,they need to learn that1 as all the spiritual life of the race was in ,christ1 the second ,adam1 so all the natural life of the race was in the first ,adam2 as we derive righteousness from the former1 so we derive corruption from the latter4 ,because ,christ's life is in them1 ,paul can say that all believers rose in ,christ's resurrection2 because ,adam's life is in them1 he can say that in ,adam all die4 ,we should prefer to say with ,pfleiderer that ,paul teaches this doctrine but that ,paul is no authority for us1 rather than to profess acceptance of ,paul's teaching while we ingeniously evade the force of his argument4 ,we agree with ,stevens1 ,pauline ,theology1 #ace1 #acf1 that all men 8sinned in the same sense in which believers were crucified to the world and died unto sin when ,christ died upon the cross40 ,but we protest that to make ,christ's death the mere occasion of the death of the believer1 and ,adam's sin the mere occasion of the sins of men1 is to ignore the central truths of ,paul's teaching--the vital union of the believer with ,christ1 and the vital union of the race with ,adam4 ,b4 ,it rests upon false philosophical principles1 as for example3 7a7 ,that the soul is immediately created by ,god4 7b7 ,that the law of ,god consists wholly in outward command4 7c7 ,that present natural ability to obey the law is the measure of obligation4 7d7 ,that man's relations to moral law are exclusively individual4 7e7 ,that the will is merely the faculty of individual and personal choices4 7f7 ,that the will1 at man's birth1 has no moral state or character4 ,see ,baird1 ,elohim ,revealed1 #bej sq4--8,personality is inseparable from nature4 ,the one duty is love4 ,unless any given duty is performed through the activity of a principle of love springing up in the nature1 it is not performed at all4 ,the law addresses the nature4 ,the efficient cause of moral action is the proper subject of moral law4 ,it is only in the perversity of unscriptural theology that we find the absurdity of separating the moral character from the substance of the soul1 and tying it to the vanishing deeds of life4 ,the idea that responsibility and sin are predicable of actions merely is only consistent with an utter denial that man's nature as such owes anything to ,god1 or has an office to perform in showing forth his glory4 ,it ignores the fact that actions are empty phenomena1 which in themselves have no possible value4 ,it is the heart1 soul1 might1 mind1 strength1 with which we are to love4 ,christ conformed to the law1 by being #8that holy thing' 7,luke #a3ce1 marg4740 ,erroneous philosophical principles lie at the basis of ,new ,school interpretations of ,scripture4 ,the solidarity of the race is ignored1 and all moral action is held to be individual4 ,in our discussion of the ,augustinian theory of sin1 we shall hope to show that underlying ,paul's doctrine there is quite another philosophy4 ,such a philosophy together with a deeper ,christian experience would have corrected the following statement of ,paul's view of sin1 by ,orello ,cone1 in ,am4 ,jour4 ,theology1 ,april1 #ahih3bda-bfg4 ,on the phrase ,rom4 #e3ab--8;for that all sinned10 he remarks3 8,if under the new order men do not become righteous simply because of the righteousness of ,christ and without their choice1 neither under the old order did ,paul think them to be subject to death without their own acts of sin4 ,each representative head is conceived only as the occasion of the results of his work1 on the one hand in the tragic order of death1 and on the other hand in the blessed order of life--the occasion indispensable to all that follows in either order4444 ,it may be questioned whether ,pfleiderer does not state the case too strongly when he says that the sin of ,adam's posterity is regarded as #8the necessary consequence' of the sin of ,adam4 ,it does not follow from the employment of the aorist that the sinning of all is contained in that of ,adam1 although this sense must be considered as grammatically possible4 ,it is not however the only grammatically defensible sense4 ,in ,rom4 #c3bc1 certainly does not denote such a definite past act filling only one point of time40 ,but we reply that the context determines that in ,rom4 #e3ab1 does denote such a definite past act2 see our interpretation of the whole passage1 under the ,augustinian ,theory1 pages #fbe-fbg4 ,c4 ,it impugns the justice of ,god3 7a7 ,by regarding him as the direct creator of a vicious nature which infallibly leads every human being into actual transgression4 ,to maintain that1 in consequence of ,adam's act1 ,god brings it about that all men become sinners1 and this1 not by virtue of inherent laws of propagation1 but by the direct creation in each case of a vicious nature1 is to make ,god indirectly the author of sin4 7b7 ,by representing him as the inflicter of suffering and death upon millions of human beings who in the present life do not come to moral consciousness1 and who are therefore1 according to the theory1 perfectly innocent4 ,this is to make him visit ,adam's sin on his posterity1 while at the same time it denies that moral connection between ,adam and his posterity which alone could make such visitation just4 7c7 ,by holding that the probation which ,god appoints to men is a separate probation of each soul1 when it first comes to moral consciousness and is least qualified to decide aright4 ,it is much more consonant with our ideas of the divine justice that the decision should have been made by the whole race1 in one whose nature was pure and who perfectly understood ,god's law1 than that heaven and hell should have been determined for each of us by a decision made in our own inexperienced childhood1 under the influence of a vitiated nature4 ,on this theory1 ,god determines1 in his mere sovereignty1 that because one man sinned1 all men should be called into existence depraved1 under a constitution which secures the certainty of their sinning4 ,but we claim that it is unjust that any should suffer without ill-desert4 ,to say that ,god thus marks his sense of the guilt of ,adam's sin is to contradict the main principle of the theory1 namely1 that men are held responsible only for their own sins4 ,we prefer to justify ,god by holding that there is a reason for this infliction1 and that this reason is the connection of the infant with ,adam4 ,if mere tendency to sin is innocent1 then ,christ might have taken it1 when he took our nature4 ,but if he had taken it1 it would not explain the fact of the atonement1 for upon this theory it would not need to be atoned for4 ,to say that the child inherits a sinful nature1 not as penalty1 but by natural law1 is to ignore the fact that this natural law is simply the regular action of ,god1 the expression of his moral nature1 and so is itself penalty4 8,man kills a snake10 says ,raymond1 8because it is a snake1 and not because it is to blame for being a snake10--which seems to us a new proof that the advocates of innocent depravity regard infants1 not as moral beings1 but as mere animals4 8,we must distinguish automatic excellence or badness10 says ,raymond again1 8from moral desert1 whether good or ill40 ,this seems to us a doctrine of punishment without guilt4 ,princeton ,essays1 #a3ach1 quote ,coleridge3 8,it is an outrage on common sense to affirm that it is no evil for men to be placed on their probation under such circumstances that not one of ten thousand millions ever escapes sin and condemnation to eternal death4 ,there is evil inflicted on us1 as a consequence of ,adam's sin1 antecedent to our personal transgressions4 ,it matters not what this evil is1 whether temporal death1 corruption of nature1 certainty of sin1 or death in its more extended sense2 if the ground of the evil's coming on us is ,adam's sin1 the principle is the same40 ,baird1 ,elohim ,revealed1 #dhh--,so1 it seems1 8if a creature is punished1 it implies that some one has sinned1 but does not necessarily intimate the sufferer to be the sinner6 ,but this is wholly contrary to the argument of the apostle in ,rom4 #e3ab-ai1 which is based upon the opposite doctrine1 and it is also contrary to the justice of ,god1 who punishes only those who deserve it40 ,see ,julius ,mller1 ,doct4 ,sin4 #b3fg-gd4 ,d4 ,its limitation of responsibility to the evil choices of the individual and the dispositions caused thereby is inconsistent with the following facts3 7a7 ,the first moral choice of each individual is so undeliberate as not to be remembered4 ,put forth at birth1 as the chief advocates of the ,new ,school theory maintain1 it does not answer to their definition of sin as a voluntary transgression of known law4 ,responsibility for such choice does not differ from responsibility for the inborn evil state of the will which manifests itself in that choice4 7b7 ,the uniformity of sinful action among men cannot be explained by the existence of a mere faculty of choices4 ,that men should uniformly choose may be thus explained2 but that men should uniformly choose evil requires us to postulate an evil tendency or state of the will itself1 prior to these separate acts of choice4 ,this evil tendency or inborn determination to evil1 since it is the real cause of actual sins1 must itself be sin1 and as such must be guilty and condemnable4 7c7 ,power in the will to prevent the inborn vitiosity from developing itself is upon this theory a necessary condition of responsibility for actual sins4 ,but the absolute uniformity of actual transgression is evidence that the will is practically impotent4 ,if responsibility diminishes as the difficulties in the way of free decision increase1 the fact that these difficulties are insuperable shows that there can be no responsibility at all4 ,to deny the guilt of inborn sin is therefore virtually to deny the guilt of the actual sin which springs therefrom4 ,the aim of all the theories is to find a decision of the will which will justify ,god in condemning men4 ,where shall we find such a decision8 ,at the age of fifteen1 ten1 five8 ,then all who die before this age are not sinners1 cannot justly be punished with death1 do not need a ,savior4 ,is it at birth8 ,but decision at such a time is not such a conscious decision against ,god as1 according to this theory1 would make it the proper determiner of our future destiny4 ,we claim that the theory of ,augustine--that of a sin of the race in ,adam--is the only one that shows a conscious transgression fit to be the cause and ground of man's guilt and condemnation4 ,wm4 ,adams ,brown3 8,who can tell how far his own acts are caused by his own will1 and how far by the nature he has inherited8 ,men do feel guilty for acts which are largely due to their inherited natures1 which inherited corruption is guilt1 deserving of punishment and certain to receive it40 ,h4 ,b4 ,smith1 ,system1 #cej1 note--8,it has been said1 in the way of a taunt against the older theology1 that men are very willing to speculate about sinning in ,adam1 so as to have their attention diverted from the sense of personal guilt4 ,but the whole history of theology bears witness that those who have believed most fully in our native and strictly moral corruption--as ,augustine1 ,calvin1 and ,edwards--have ever had the deepest sense of their personal demerit4 ,we know the full evil of sin only when we know its roots as well as its fruits40 8,causa caus est causa causati40 ,inborn depravity is the cause of the first actual sin4 ,the cause of inborn depravity is the sin of ,adam4 ,if there be no guilt in original sin1 then the actual sin that springs therefrom cannot be guilty4 ,there are subsequent presumptuous sins in which the personal element overbears the element of race and heredity4 ,but this cannot be said of the first acts which make man a sinner4 ,these are so naturally and uniformly the result of the inborn determination of the will1 that they cannot be guilty1 unless that inborn determination is also guilty4 ,in short1 not all sin is personal4 ,there must be a sin of nature--a race-sin--or the beginnings of actual sin cannot be accounted for or regarded as objects of ,god's condemnation4 ,julius ,mller1 ,doctrine of ,sin1 #b3cbj-cbh1 #cda--8;,if the deep-rooted depravity which we bring with us into the world be not our sin1 it at once becomes an excuse for our actual sins40 ,princeton ,essays1 #a3ach1 #aci--;,alternative3 #a4 ,may a man by his own power prevent the development of this hereditary depravity8 ,then we do not know that all men are sinners1 or that ,christ's salvation is needed by all4 #b4 ,is actual sin a necessary consequence of hereditary depravity8 ,then it is1 on this theory1 a free act no longer1 and is not guilty1 since guilt is predicable only of voluntary transgression of known law4 ,see ,baird1 ,elohim ,revealed1 #bef sq42 ,hodge1 ,essays1 #ega-fch2 ,philippi1 ,glaubenslehre1 #b3fa-gc2 ,edwards on the ,will1 part iii1 sec4 #d2 ,bib4 ,sac41 #bj3cag-cbj4 #d4 ,the ,federal ,theory1 or ,theory of ,condemnation by ,covenant4 ,the ,federal theory1 or theory of the ,covenants1 had its origin with ,cocceius 7#afjh-affi71 professor at ,leyden1 but was more fully elaborated by ,turretin 7#afbc-afhg74 ,it has become a tenet of the ,reformed as distinguished from the ,lutheran church1 and in this country it has its main advocates in the ,princeton school of theologians1 of whom ,dr4 ,charles ,hodge was the representative4 ,according to this view1 ,adam was constituted by ,god's sovereign appointment the representative of the whole human race4 ,with ,adam as their representative1 ,god entered into covenant1 agreeing to bestow upon them eternal life on condition of his obedience1 but making the penalty of his disobedience to be the corruption and death of all his posterity4 ,in accordance with the terms of this covenant1 since ,adam sinned1 ,god accounts all his descendants as sinners1 and condemns them because of ,adam's transgression4 ,in execution of this sentence of condemnation1 ,god immediately creates each soul of ,adam's posterity with a corrupt and depraved nature1 which infallibly leads to sin1 and which is itself sin4 ,the theory is therefore a theory of the immediate imputation of ,adam's sin to his posterity1 their corruption of nature not being the cause of that imputation1 but the effect of it4 ,in ,rom4 #e3ab1 8death passed unto all men1 for that all sinned10 signifies3 8physical1 spiritual1 and eternal death came to all1 because all were regarded and treated as sinners40 ,fisher1 ,discussions1 #cee-dji1 compares the ,augustinian and ,federal theories of ,original ,sin4 ,his account of the ,federal theory and its origin is substantially as follows3 ,the ,federal theory is a theory of the covenants 7fdus1 a covenant74 #a4 ,the covenant is a sovereign constitution imposed by ,god4 #b4 ,federal union is the legal ground of imputation1 though kinship to ,adam is the reason why ,adam and not another was selected as our representative4 #c4 ,our guilt for ,adam's sin is simply a legal responsibility4 #d4 ,that imputed sin is punished by inborn depravity1 and that inborn depravity by eternal death4 ,augustine could not reconcile inherent depravity with the justice of ,god2 hence he held that we sinned in ,adam4 ,so ,anselm says3 8,because the whole human nature was in them 7,adam and ,eve71 and outside of them there was nothing of it1 the whole was weakened and corrupted40 ,after the first sin 8this nature was propagated just as it had made itself by sinning40 ,all sin belongs to the will2 but this is a part of our inheritance4 ,the descendants of ,adam were not in him as individuals2 yet what he did as a person1 he did not do sine natura1 and this nature is ours as well as his4 ,so ,peter ,lombard4 ,sins of our immediate ancestors1 because they are qualities which are purely personal1 are not propagated4 ,after ,adam's first sin1 the actual qualities of the first parent or of other later parents do not corrupt the nature as concerns its qualities1 but only as concerns the qualities of the person4 ,calvin maintained two propositions3 #a4 ,we are not condemned for ,adam's sin apart from our own inherent depravity which is derived from him4 ,the sin for which we are condemned is our own sin4 #b4 ,this sin is ours1 for the reason that our nature is vitiated in ,adam1 and we receive it in the condition in which it was put by the first transgression4 ,melanchthon also held to an imputation of the first sin conditioned upon our innate depravity4 ,the impulse to ,federalism was given by the difficulty1 on the pure ,augustinian theory1 of accounting for the non-imputation of ,adam's subsequent sins1 and those of his posterity4 ,cocceius 7,dutch1 ,coch3 ,english1 ,cook71 the author of the covenant-theory1 conceived that he had solved this difficulty by making ,adam's sin to be imputed to us upon the ground of a covenant between ,god and ,adam1 according to which ,adam was to stand as the representative of his posterity4 ,in ,cocceius's use of the term1 however1 the only difference between covenant and command is found in the promise attached to the keeping of it4 ,fisher remarks on the mistake1 in modern defenders of imputation1 of ignoring the capital fact of a true and real participation in ,adam's sin4 ,the great body of ,calvinistic theologians in the #agth century were ,augustinians as well as ,federalists4 ,so ,owen and the ,westminster ,confession4 ,turretin1 however1 almost merged the natural relation to ,adam in the federal4 ,edwards fell back on the old doctrine of ,aquinas and ,augustine4 ,he tried to make out a real participation in the first sin4 ,the first rising of sinful inclination1 by a divinely constituted identity1 is this participation4 ,but ,hopkins and ,emmons regarded the sinful inclination1 not as a real participation1 but only as a constructive consent to ,adam's first sin4 ,hence the ,new ,school theology1 in which the imputation of ,adam's sin was given up4 ,on the contrary1 ,calvinists of the ,princeton school planted themselves on the ,federal theory1 and taking ,turretin as their text book1 waged war on ,new ,england views1 not wholly sparing ,edwards himself4 ,after this review of the origin of the theory1 for which we are mainly indebted to ,fisher1 it can be easily seen how little show of truth there is in the assumption of the ,princeton theologians that the ,federal theory is 8the immemorial doctrine of the church of ,god40 ,statements of the theory are found in ,cocceius1 ,summa ,doctrin de ,fdere1 cap4 #a1 #e2 ,turretin1 ,inst41 loc4 #i1 qus4 #i2 ,princeton ,essays1 #a3ih-ahe4 esp4 #abj--8;,in imputation there is1 first1 an ascription of something to those concerned2 secondly1 a determination to deal with them accordingly40 ,the ground for this imputation is 8the union between ,adam and his posterity1 which is twofold1--a natural union1 as between father and children1 and the union of representation1 which is the main idea here insisted on40 #abc--8;,as in ,christ we are constituted righteous by the imputation of righteousness1 so in ,adam we are made sinners by the imputation of his sin4444 ,guilt is liability or exposedness to punishment2 it does not in theological usage imply moral turpitude or criminality40 #afb--,turretin is quoted3 8,the foundation1 therefore1 of imputation is not merely the natural connection which exists between us and ,adam--for1 were this the case1 all his sins would be imputed to us1 but principally the moral and federal1 on the ground of which ,god entered into covenant with him as our head4 ,hence in that sin ,adam acted not as a private but a public person and representative40 ,the oneness results from contract2 the natural union is frequently not mentioned at all4 ,marck3 ,all men sinned in ,adam1 8eos representante40 ,the acts of ,adam and of ,christ are ours 8jure representationis40 ,g4 ,w4 ,northrup makes the order of the ,federal theory to be3 87#a7 imputation of ,adam's guilt2 7#b7 condemnation on the ground of this imputed guilt2 7#c7 corruption of nature consequent upon treatment as condemned4 ,so judicial imputation of ,adam's sin is the cause and ground of innate corruption4444 ,all the acts1 with the single exception of the sin of ,adam1 are divine acts3 the appointment of ,adam1 the creation of his descendants1 the imputation of his guilt1 the condemnation of his posterity1 their consequent corruption4 ,here we have guilt without sin1 exposure to divine wrath without ill-desert1 ,god regarding men as being what they are not1 punishing them on the ground of a sin committed before they existed1 and visiting them with gratuitous condemnation and gratuitous reprobation4 ,here are arbitrary representation1 fictitious imputation1 constructive guilt1 limited atonement40 ,the ,presb4 ,rev41 ,jan4 #ahhb3cj1 claims that ,kloppenburg 7#afdb7 preceded ,cocceius 7#afdh7 in holding to the theory of the ,covenants1 as did also the ,canons of ,dort4 ,for additional statements of ,federalism1 see ,hodge1 ,essays1 #di-hf1 and ,syst4 ,theol41 #b3aib-bjd2 ,bib4 ,sac41 #ba3ie-ajg2 ,cunningham1 ,historical ,theology4 ,to the ,federal theory we object3 ,a4 ,it is extra-,scriptural1 there being no mention of such a covenant with ,adam in the account of man's trial4 ,the assumed allusion to ,adam's apostasy in ,hosea #f3g1 where the word 8covenant0 is used1 is too precarious and too obviously metaphorical to afford the basis for a scheme of imputation 7see ,henderson1 ,com4 on ,minor ,prophets1 in loco74 ,in ,heb4 #h3h--8new covenant0--there is suggested a contrast1 not with an ,adamic1 but with the ,mosaic1 covenant 7cf4 verse #i74 ,in ,hosea #f3g--8they like ,adam marg4 8men0 have transgressed the covenant0 7,rev4 ,ver47--the correct translation is given by ,henderson1 ,minor ,prophets3 8,but they1 like men that break a covenant1 there they proved false to me40 ,,lxx3 4 ,de ,wette3 8,aber sie bertreten den ,bund nach ,menschenart2 daselbst sind sie mir treulos40 ,here the word adam1 translated 8man10 either means 8a man10 or 8man10 i4 e41 generic man4 8,israel had as little regard to their covenants with ,god as men of unprincipled character have for ordinary contracts40 8,like a man0--as men do4 ,compare ,ps4 #hb3g--8ye shall die like men02 ,hosea #h3a1 #b--8they have transgressed my covenant0--an allusion to the ,abrahamic or ,mosaic covenant4 ,heb4 #h3i--8;,behold1 the days come1 saith the ,lord1 that ,i will make a new covenant with the house of ,israel and with the house of ,judah2 ,not according to the covenant that ,i made with their fathers in the day that ,i took them by the hand to lead them forth out of the land of ,egypt40 ,b4 ,it contradicts ,scripture1 in making the first result of ,adam's sin to be ,god's regarding and treating the race as sinners4 ,the ,scripture1 on the contrary1 declares that ,adam's offense constituted us sinners 7,rom4 #e3ai74 ,we are not sinners simply because ,god regards and treats us as such1 but ,god regards us as sinners because we are sinners4 ,death is said to have 8passed unto all men10 not because all were regarded and treated as sinners1 but 8because all sinned0 7,rom4 #e3ab74 ,for a full exegesis of the passage ,rom4 #e3ab-ai1 see note to the discussion of the ,theory of ,adam's ,natural ,headship1 pages #fbe-fbg4 ,dr4 ,park gave great offence by saying that the so-called 8covenants0 of law and of grace1 referred in the ,westminster ,confession as made by ,god with ,adam and ,christ respectively1 were really 8made in ,holland40 ,the word fdus1 in such a connection1 could properly mean nothing more than 8ordinance02 see ,vergil1 ,georgics1 #a3fj-fc--8;eterna fdera40 ,e4 ,g4 ,robinson1 ,christ4 ,theol41 #ahe--8;,god's #8covenant' with men is simply his method of dealing with them according to their knowledge and opportunities40 ,c4 ,it impugns the justice of ,god by implying3 7a7 ,that ,god holds men responsible for the violation of a covenant which they had no part in establishing4 ,the assumed covenant is only a sovereign decree2 the assumed justice1 only arbitrary will4 ,we not only never authorized ,adam to make such a covenant1 but there is no evidence that he ever made one at all4 ,it is not even certain that ,adam knew he should have posterity4 ,in the case of the imputation of our sins to ,christ1 ,christ covenanted voluntarily to bear them1 and joined himself to our nature that he might bear them4 ,in the case of the imputation of ,christ's righteousness to us1 we first become one with ,christ1 and upon the ground of our union with him are justified4 ,but upon the ,federal theory1 we are condemned upon the ground of a covenant which we neither instituted1 nor participated in1 nor assented to4 7b7 ,that upon the basis of this covenant ,god accounts men as sinners who are not sinners4 ,but ,god judges according to truth4 ,his condemnations do not proceed upon a basis of legal fiction4 ,he can regard as responsible for ,adam's transgression only those who in some real sense have been concerned1 and have had part1 in that transgression4 ,see ,baird1 ,elohim ,revealed1 #edd--8;,here is a sin1 which is no crime1 but a mere condition of being regarded and treated as sinners2 and a guilt1 which is devoid of sinfulness1 and which does not imply moral demerit or turpitude10--that is1 a sin which is no sin1 and a guilt which is no guilt4 ,why might not ,god as justly reckon ,adam's sin to the account of the fallen angels1 and punish them for it8 ,dorner1 ,system ,doct41 #b3cea2 #c3ec1 #ed--8;,hollaz held that ,god treats men in accordance with what he foresaw all would do1 if they were in ,adam's place0 7scientia media and imputatio metaphysica74 ,birks1 ,difficulties of ,belief1 #ada--8;,immediate imputation is as unjust as imputatio metaphysica1 i4 e41 ,god's condemning us for what he knew we would have done in ,adam's place4 ,on such a theory there is no need of a trial at all4 ,god might condemn half the race at once to hell without probation1 on the ground that they would ultimately sin and come thither at any rate40 ,justification can be gratuitous1 but not condemnation4 8,like the social-compact theory of government1 the covenant-theory of sin is a mere legal fiction4 ,it explains1 only to belittle4 ,the theory of ,new ,england theology1 which attributes to mere sovereignty ,god's making us sinners in consequence of ,adam's sin1 is more reasonable than the ,federal theory0 7,fisher74 ,professor ,moses ,stuart characterized this theory as one of 8fictitious guilt1 but veritable damnation40 ,the divine economy admits of no fictitious substitutions nor forensic evasions4 ,no legal quibbles can modify eternal justice4 ,federalism reverses the proper order1 and puts the effect before the cause1 as is the case with the social-compact theory of government4 ,ritchie1 ,darwin and ,hegel1 #bg--8;,it is illogical to say that society originated in a contract2 for contract presupposes society40 ,unus homo1 nullus homo--without society1 no persons4 ,t4 ,h4 ,green1 ,prolegomena to ,ethics1 #cea--8,no individual can make a conscience for himself4 ,he always needs a society to make it for him44440 #bjj--8,only through society is personality actualized40 ,boyce1 ,spirit of ,modern ,philosophy1 #bji1 note--8,organic ,interrelationship of individuals is the condition even of their relatively independent selfhood40 ,we are 8members one of another0 7,rom4 #ab3ae74 ,schurman1 ,agnosticism1 #agf--8,the individual could never have developed into a personality but for his training through society and under law40 ,imagine a theory that the family originated in a compact6 ,we must not define the state by its first crude beginnings1 any more than we define the oak by the acorn4 ,on the theory of a social-compact1 see ,lowell1 ,essays on ,government1 #acf-ahh4 7c7 ,that1 after accounting men to be sinners who are not sinners1 ,god makes them sinners by immediately creating each human soul with a corrupt nature such as will correspond to his decree4 ,this is not only to assume a false view of the origin of the soul1 but also to make ,god directly the author of sin4 ,imputation of sin cannot precede and account for corruption2 on the contrary1 corruption must precede and account for imputation4 ,by ,god's act we became depraved1 as a penal consequence of ,adam's act imputed to us solely as peccatum alienum4 ,dabney1 ,theology1 #cdb1 says the theory regards the soul as originally pure until imputation4 ,see ,hodge on ,rom4 #e3ac2 ,syst4 ,theol41 #b3bjc1 #baj2 ,thornwell1 ,theology1 #a3cdc-cdi2 ,chalmers1 ,institutes1 #a3dhe1 #dhg4 ,the ,federal theory 8makes sin in us to be the penalty of another's sin1 instead of being the penalty of our own sin1 as on the ,augustinian scheme1 which regards depravity in us as the punishment of our own sin in ,adam4444 ,it holds to a sin which does not bring eternal punishment1 but for which we are legally responsible as truly as ,adam40 ,it only remains to say that ,dr4 ,hodge always persistently refused to admit the one added element which might have made his view less arbitrary and mechanical1 namely1 the traducian theory of the origin of the soul4 ,he was a creatianist1 and to the end maintained that ,god immediately created the soul1 and created it depraved4 ,acceptance of the traducian theory would have compelled him to exchange his ,federalism for ,augustinianism4 ,creatianism was the one remaining element of ,pelagian atomism in an otherwise ,scriptural theory4 ,yet ,dr4 ,hodge regarded this as an essential part of ,biblical teaching4 ,his unwavering confidence was like that of ,fichte1 whom ,caroline ,schelling represented as saying3 8,zweifle an der ,sonne ,klarheit1 ,zweifle an der ,sterne ,licht1 ,leser1 nur an meiner ,wahrheit ,und an deiner ,dummheit1 nicht40 ,as a corrective to the atomistic spirit of ,federalism we may quote a view which seems to us far more tenable1 though it perhaps goes to the opposite extreme4 ,dr4 ,h4 ,h4 ,bawden writes3 8,the self is the product of a social environment4 ,an ascetic self is so far forth not a self4 ,selfhood and consciousness are essentially social4 ,we are members one of another4 ,the biological view of selfhood regards it as a function1 activity1 process1 inseparable from the social matrix out of which it has arisen4 ,consciousness is simply the name for the functioning of an organism4 ,not that the soul is a secretion of the brain1 as bile is a secretion of the liver2 not that the mind is a function of the body in any such materialistic sense4 ,but that mind or consciousness is only the growing of an organism1 while1 on the other hand1 the organism is just that which grows4 ,the psychical is not a second1 subtle1 parallel form of energy causally interactive with the physical2 much less is it a concomitant series1 as the parallelists hold4 ,consciousness is not an order of existence or a thing1 but rather a function4 ,it is the organization of reality1 the universe coming to a focus1 flowering1 so to speak1 in a finite centre4 ,society is an organism in the same sense as the human body4 ,the separation of the units of society is no greater than the separation of the unit factors of the body1--in the microscope the molecules are far apart4 ,society is a great sphere with many smaller spheres within it4 8,each self is not impervious to other selves4 ,selves are not water-tight compartments1 each one of which might remain complete in itself1 even if all the others were destroyed4 ,but there are open sluiceways between all the compartments4 ,society is a vast plexus of interweaving personalities4 ,we are members one of another4 ,what affects my neighbor affects me1 and what affects me ultimately affects my neighbor4 ,the individual is not an impenetrable atomic unit4444 ,the self is simply the social whole coming to consciousness at some particular point4 ,every self is rooted in the social organism of which it is but a local and individual expression4 ,a self is a mere cipher apart from its social relations4 ,as the old ,greek adage has it3 #8,he who lives quite alone is either a beast or a god4' 0 ,while we regard this exposition of ,dr4 ,bawden as throwing light upon the origin of consciousness and so helping our contention against the ,federal theory of sin1 we do not regard it as proving that consciousness1 once developed1 may not become relatively independent and immortal4 ,back of society1 as well as back of the individual1 lies the consciousness and will of ,god1 in whom alone is the guarantee of persistence4 ,for objections to the ,federal theory1 see ,fisher1 ,discussions1 #dja sq42 ,bib4 ,sac41 #bj3dee-dfb1 #egg2 ,new ,englander1 #ahfh3eea-fjc2 ,baird1 ,elohim ,revealed1 #cje-ccd1 #dce-dej2 ,julius ,mller1 ,doct4 ,sin1 #b3ccf2 ,dabney1 ,theology1 #cda-cea4 #e4 ,theory of ,mediate ,imputation1 or ,theory of ,condemnation for ,depravity4 ,this theory was first maintained by ,placeus 7#afjf-afee71 professor of ,theology at ,saumur in ,france4 ,placeus originally denied that ,adam's sin was in any sense imputed to his posterity1 but after his doctrine was condemned by the ,synod of the ,french ,reformed ,church at ,charenton in #afdd1 he published the view which now bears his name4 ,according to this view1 all men are born physically and morally depraved2 this native depravity is the source of all actual sin1 and is itself sin2 in strictness of speech1 it is this native depravity1 and this only1 which ,god imputes to men4 ,so far as man's physical nature is concerned1 this inborn sinfulness has descended by natural laws of propagation from ,adam to all his posterity4 ,the soul is immediately created by ,god1 but it becomes actively corrupt so soon as it is united to the body4 ,inborn sinfulness is the consequence1 though not the penalty1 of ,adam's transgression4 ,there is a sense1 therefore1 in which ,adam's sin may be said to be imputed to his descendants1--it is imputed1 not immediately1 as if they had been in ,adam or were so represented in him that it could be charged directly to them1 corruption not intervening1--but it is imputed mediately1 through and on account of the intervening corruption which resulted from ,adam's sin4 ,as on the ,federal theory imputation is the cause of depravity1 so on this theory depravity is the cause of imputation4 ,in ,rom4 #e3ab1 8death passed unto all men1 for that all sinned10 signifies3 8death physical1 spiritual1 and eternal passed upon all men1 because all sinned by possessing a depraved nature40 ,see ,placeus1 ,de ,imputatione ,primi ,peccati ,adami1 in ,opera1 #a3gji--8,the sensitive soul is produced from the parent2 the intellectual or rational soul is directly created4 ,the soul1 on entering the corrupted physical nature1 is not passively corrupted1 but becomes corrupt actively1 accommodating itself to the other part of human nature in character40 #gaj--,so this soul 8contracts from the vitiosity of the dispositions of the body a corresponding vitiosity1 not so much by the action of the body upon the soul1 as by that essential appetite of the soul by which it unites itself to the body in a way accommodated to the dispositions of the body1 as liquid put into a bowl accommodates itself to the figure of a bowl--sicut vinum in vase acetoso4 ,god was therefore neither the author of ,adam's fall1 nor of the propagation of sin40 ,herzog1 ,encyclopdia1 art43 ,placeus--8,in the title of his works we read #8,placus'2 he himself1 however1 wrote #8,placeus1' which is the more correct ,latin form of the ,french #8de la ,place'4 ,in ,adam's first sin1 ,placeus distinguished between the actual sinning and the first habitual sin 7corrupted disposition74 ,the former was transient2 the latter clung to his person1 and was propagated to all4 ,it is truly sin1 and it is imputed to all1 since it makes all condemnable4 ,placeus believes in the imputation of this corrupted disposition1 but not in the imputation of the first act of ,adam1 except mediately1 through the imputation of the inherited depravity40 ,fisher1 ,discussions1 #chi--8,mere native corruption is the whole of original sin4 ,placeus justifies his use of the term #8imputation' by ,rom4 #b3bf--#8;,if therefore the uncircumcision keep the ordinances of the law1 shall not his uncircumcision be reckoned imputed for circumcision8' ,our own depravity is the necessary condition of the imputation of ,adam's sin1 just as our own faith is the necessary condition of the imputation of ,christ's righteousness40 ,advocates of ,mediate ,imputation are1 in ,great ,britain1 ,g4 ,payne1 in his book entitled3 ,original ,sin2 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #a3aif-ccb2 and ,james ,s4 ,candlish1 ,biblical ,doctrine of ,sin1 #aaa-abb2 in ,america1 ,h4 ,b4 ,smith1 in his ,system of ,christian ,doctrine1 #afi1 #bhd1 #bhe1 #cad-cbc2 and ,e4 ,g4 ,robinson1 ,christian ,theology4 ,the editor of ,dr4 ,smith's work says3 8,on the whole1 he favored the theory of ,mediate ,imputation4 ,there is a note which reads thus3 #8,neither ,mediate nor ,immediate ,imputation is wholly satisfactory4' ,understand by #8,mediate ,imputation' a full statement of the facts in the case1 and the author accepted it2 understand by it a theory professing to give the final explanation of the facts1 and it was #8not wholly satisfactory4' 0 ,dr4 ,smith himself says1 #caf--8,original sin is a doctrine respecting the moral conditions of human nature as from ,adam--generic3 and it is not a doctrine respecting personal liabilities and desert4 ,for the latter1 we need more and other circumstances4 ,strictly speaking1 it is not sin1 which is ill-deserving1 but only the sinner4 ,the ultimate distinction is here3 ,there is a well-grounded difference to be made between personal desert1 strictly personal character and liabilities 7of each individual under the divine law1 as applied specifically1 e4 g41 in the last adjudication71 and a generic moral condition--the antecedent ground of such personal character4 8,the distinction1 however1 is not between what has moral quality and what has not1 but between the moral state of each as a member of the race1 and his personal liabilities and desert as an individual4 ,this original sin would wear to us only the character of evil1 and not of sinfulness1 were it not for the fact that we feel guilty in view of our corruption when it becomes known to us in our own acts4 ,then there is involved in it not merely a sense of evil and misery1 but also a sense of guilt2 moreover1 redemption is also necessary to remove it1 which shows that it is a moral state4 ,here is the point of junction between the two extreme positions1 that we sinned in ,adam1 and that all sin consists in sinning4 ,the guilt of ,adam's sin is--this exposure1 this liability on account of such native corruption1 our having the same nature in the same moral bias4 ,the guilt of ,adam's sin is not to be separated from the existence of this evil disposition4 ,and this guilt is what is imputed to us40 ,see art4 on ,h4 ,b4 ,smith1 in ,presb4 ,rev41 #ahha2 8,he did not fully acquiesce in ,placeus's view1 which makes the corrupt nature by descent the only ground of imputation40 ,the theory of ,mediate ,imputation is exposed to the following objections3 ,a4 ,it gives no explanation of man's responsibility for his inborn depravity4 ,no explanation of this is possible1 which does not regard man's depravity as having had its origin in a free personal act1 either of the individual1 or of collective human nature in its first father and head4 ,but this participation of all men in ,adam's sin the theory expressly denies4 ,the theory holds that we are responsible for the effect1 but not for the cause--8post ,adamum1 non propter ,adamum40 ,but1 says ,julius ,mller1 ,doct4 ,sin1 #b3bji1 #cca--8;,if this sinful tendency be in us solely through the act of others1 and not through our own deed1 they1 and not we1 are responsible for it1--it is not our guilt1 but our misfortune4 ,and even as to actual sins which spring from this inherent sinful tendency1 these are not strictly our own1 but the acts of our first parents through us4 ,why impute them to us as actual sins1 for which we are to be condemned8 ,thus1 if we deny the existence of guilt1 we destroy the reality of sin1 and vice versa40 ,thornwell1 ,theology1 #a3cdh1 #cdi--,this theory 8does not explain the sense of guilt1 as connected with depravity of nature1--how the feeling of ill-desert can arise in relation to a state of mind of which we have been only passive recipients4 ,the child does not reproach himself for the afflictions which a father's follies have brought upon him4 ,but our inward corruption we do feel to be our own fault1--it is our crime as well as our shame40 ,b4 ,since the origination of this corrupt nature cannot be charged to the account of man1 man's inheritance of it must be regarded in the light of an arbitrary divine infliction--a conclusion which reflects upon the justice of ,god4 ,man is not only condemned for a sinfulness of which ,god is the author1 but is condemned without any real probation1 either individual or collective4 ,dr4 ,hovey1 ,outlines of ,theology1 objects to the theory of ,mediate ,imputation1 because3 8#a4 ,it casts so faint a light on the justice of ,god in the imputation of ,adam's sin to adults who do as he did4 #b4 ,it casts no light on the justice of ,god in bringing into existence a race inclined to sin by the fall of ,adam4 ,the inherited bias is still unexplained1 and the imputation of it is a riddle1 or a wrong1 to the natural understanding40 ,it is unjust to hold us guilty of the effect1 if we be not first guilty of the cause4 ,c4 ,it contradicts those passages of ,scripture which refer the origin of human condemnation1 as well as of human depravity1 to the sin of our first parents1 and which represent universal death1 not as a matter of divine sovereignty1 but as a judicial infliction of penalty upon all men for the sin of the race in ,adam 7,rom4 #e3af1 #ah74 ,it moreover does violence to the ,scripture in its unnatural interpretation of 8all sinned10 in ,rom4 #e3ab--words which imply the oneness of the race with ,adam1 and the causative relation of ,adam's sin to our guilt4 ,certain passages which ,dr4 ,h4 ,b4 ,smith1 ,system1 #cag1 quotes from ,edwards1 as favoring the theory of ,mediate ,imputation1 seem to us to favor quite a different view4 ,see ,edwards1 #b3dhb sq4--8,the first existing of a corrupt disposition in their hearts is not to be looked upon as sin belonging to them distinct from their participation in ,adam's first sin2 it is1 as it were1 the extended pollution of that sin through the whole tree1 by virtue of the constituted union of the branches with the root4444 ,i am humbly of the opinion that1 if any have supposed the children of ,adam to come into the world with a double guilt1 one the guilt of ,adam's sin1 another the guilt arising from their having a corrupt heart1 they have not so well considered the matter40 ,and afterwards3 8,derivation of evil disposition 7or rather co-existence7 is in consequence of the union10--but 8not properly a consequence of the imputation of his sin2 nay1 rather antecedent to it1 as it was in ,adam himself4 ,the first depravity of heart1 and the imputation of that sin1 are both the consequences of that established union2 but yet in such order1 that the evil disposition is first1 and the charge of guilt consequent1 as it was in the case of ,adam himself40 ,edwards quotes ,stapfer3 8,the ,reformed divines do not hold immediate and mediate imputation separately1 but always together40 ,and still further1 #b3dic--8;,and therefore the sin of the apostasy is not theirs1 merely because ,god imputes it to them2 but it is truly and properly theirs1 and on that ground ,god imputes it to them40 ,it seems to us that ,dr4 ,smith mistakes the drift of these passages from ,edwards1 and that in making the identification with ,adam primary1 and imputation of his sin secondary1 they favor the theory of ,adam's ,natural ,headship rather than the theory of ,mediate ,imputation4 ,edwards regards the order as 7#a7 apostasy2 7#b7 depravity2 7#c7 guilt2--but in all three1 ,adam and we are1 by divine constitution1 one4 ,to be guilty of the depravity1 therefore1 we must first be guilty of the apostasy4 ,for the reasons above mentioned we regard the theory of ,mediate ,imputation as a half-way house where there is no permanent lodgment4 ,the logical mind can find no satisfaction therein1 but is driven either forward1 to the ,augustinian doctrine which we are next to consider1 or backward1 to the ,new ,school doctrine with its atomistic conception of man and its arbitrary sovereignty of ,god4 ,on the theory of ,mediate ,imputation1 see ,cunningham1 ,historical ,theology1 #a3dif-fci2 ,princeton ,essays1 #a3abi1 #aed1 #afh2 ,hodge1 ,syst4 ,theology1 #b3bje-bad2 ,shedd1 ,history of ,doctrine1 #b3aeh2 ,baird1 ,elohim ,revealed1 #df1 #dg1 #dgd-dgi1 #ejd-ejg4 #f4 ,the ,augustinian ,theory1 or ,theory of ,adam's ,natural ,headship4 ,this theory was first elaborated by ,augustine 7#ced-dcj71 the great opponent of ,pelagius2 although its central feature appears in the writings of ,tertullian 7died about #bbj71 ,hilary 7#cej71 and ,ambrose 7#cgd74 ,it is frequently designated as the ,augustinian view of sin4 ,it was the view held by the ,reformers1 ,zwingle excepted4 ,its principal advocates in this country are ,dr4 ,shedd and ,dr4 ,baird4 ,it holds that ,god imputes the sin of ,adam immediately to all his posterity1 in virtue of that organic unity of mankind by which the whole race at the time of ,adam's transgression existed1 not individually1 but seminally1 in him as its head4 ,the total life of humanity was then in ,adam2 the race as yet had its being only in him4 ,its essence was not yet individualized2 its forces were not yet distributed2 the powers which now exist in separate men were then unified and localized in ,adam2 ,adam's will was yet the will of the species4 ,in ,adam's free act1 the will of the race revolted from ,god and the nature of the race corrupted itself4 ,the nature which we now possess is the same nature that corrupted itself in ,adam--8not the same in kind merely1 but the same as flowing to us continuously from him40 ,adam's sin is imputed to us immediately1 therefore1 not as something foreign to us1 but because it is ours--we and all other men having existed as one moral person or one moral whole1 in him1 and1 as the result of that transgression1 possessing a nature destitute of love to ,god and prone to evil4 ,in ,rom4 #e3ab--8;death passed unto all men1 for that all sinned10 signifies3 8death physical1 spiritual1 and eternal passed unto all men1 because all sinned in ,adam their natural head40 ,milton1 ,par4 ,lost1 #i3dad--8,where likeliest he ,satan might find ,the only two of mankind1 but in them ,the whole included race1 his purpos'd prey40 ,augustine1 ,de ,pec4 ,mer4 et ,rem41 #c3g--8;,in ,adamo omnes tune peccaverunt1 quando in ejus natura adhuc omnes ille unus fuerunt02 ,de ,civ4 ,dei1 #ac1 #ad--8,omnes enim fuimus in illo uno1 quando omnes fuimus ille unus4444 ,nondum erat nobis singillatim creata et distributa forma in qua singuli viveremus1 sed jam natura erat seminalis ex qua propagaremur40 ,on ,augustine's view1 see ,dorner1 ,glaubenslehre1 #b2 #dc-de 7,system ,doct41 #b3cch1 #cci7--;,in opposition to ,pelagius who made sin to consist in single acts1 8,augustine emphasized the sinful state4 ,this was a deprivation of original righteousness inordinate love4 ,tertullian1 ,cyprian1 ,hilarius1 ,ambrose had advocated traducianism1 according to which1 without their personal participation1 the sinfulness of all is grounded in ,adam's free act4 ,they incur its consequences as an evil which is1 at the same time1 punishment of the inherited fault4 ,but ,irenus1 ,athanasius1 ,gregory of ,nyssa1 say ,adam was not simply a single individual1 but the universal man4 ,we were comprehended in him1 so that in him we sinned4 ,on the first view1 the posterity were passive2 on the second1 they were active1 in ,adam's sin4 ,augustine represents both views1 desiring to unite the universal sinfulness involved in traducianism with the universal will and guilt involved in cooperation with ,adam's sin4 ,adam1 therefore1 to him1 is a double conception1 and individual race40 ,mozley on ,predestination1 #djb--8;,in ,augustine1 some passages refer all wickedness to original sin2 some account for different degrees of evil by different degrees of original sin 7,op4 imp4 cont4 ,julianum1 #d3abh--#8,malitia naturalis4444 in aliis minor1 in aliis major est'72 in some1 the individual seems to add to original sin 7,de ,correp4 et ,gratia1 c4 #ac--#8,per liberum arbitrium alia insuper addiderunt1 alii majus1 alii minus1 sed omnes mali4' ,de ,grat4 et ,lib4 ,arbit41 #b3a--#8;,added to the sin of their birth sins of their own commission'2 #b3d--#8,neither denies our liberty of will1 whether to choose an evil or a good life1 nor attributes to it so much power that it can avail anything without ,god's grace1 or that it can change itself from evil to good'740 ,these passages seem to show that1 side by side with the race-sin and its development1 ,augustine recognized a domain of free personal decision1 by which each man could to some extent modify his character1 and make himself more or less depraved4 ,the theory of ,augustine was not the mere result of ,augustine's temperament or of ,augustine's sins4 ,many men have sinned like ,augustine1 but their intellects have only been benumbed and have been led into all manner of unbelief4 ,it was the ,holy ,spirit who took possession of the temperament1 and so overruled the sin as to make it a glass through which ,augustine saw the depths of his nature4 ,nor was his doctrine one of exclusive divine transcendence1 which left man a helpless worm at enmity with infinite justice4 ,he was also a passionate believer in the immanence of ,god4 ,he writes3 8,i could not be1 ,o my ,god1 could not be at all1 wert not thou in me2 rather1 were not ,i in thee1 of whom are all things1 by whom are all things1 in whom are are all things4444 ,o ,god1 thou hast made us for thyself1 and our heart is restless1 till it find rest in thee4--,the will of ,god is the very nature of things--,dei voluntas rerum natura est40 ,allen1 ,continuity of ,christian ,thought1 ,introduction1 very erroneously declares that 8the ,augustinian theology rests upon the transcendence of ,deity as its controlling principle1 and at every point appears as an inferior rendering of the earlier interpretation of the ,christian faith40 ,on the other hand1 ,l4 ,l4 ,paine1 ,evolution of ,trinitarianism1 #fi1 #cfh-cig1 shows that1 while ,athanasius held to a dualistic transcendence1 ,augustine held to a theistic immanence3 8,thus the ,stoic1 ,neo-,platonic immanence1 with ,augustine1 supplants the ,platonico-,aristotelian and ,athanasian transcendence40 ,alexander1 ,theories of the ,will1 #ij--8,the theories of the early ,fathers were indeterministic1 and the pronounced ,augustinianism of ,augustine was the result of the rise into prominence of the doctrine of original sin4444 ,the early ,fathers thought of the origin of sin in angels and in ,adam as due to free will4 ,augustine thought of the origin of sin in ,adam's posterity as due to inherited evil will40 ,harnack1 ,wesen des ,christenthums1 #afa--8,to this day in ,catholicism inward and living piety and the expression of it is in essence wholly ,augustinian40 ,calvin was essentially ,augustinian and realistic2 see his ,institutes1 book #b1 chap4 #a-c2 ,hagenbach1 ,hist4 ,doct41 #a3eje1 #ejf1 with the quotations and references4 ,zwingle was not an ,augustinian4 ,he held that native vitiosity1 although it is the uniform occasion of sin1 is not itself sin3 8,it is not a crime1 but a condition and a disease40 ,see ,hagenbach1 ,hist4 ,doct4 #b3bef1 with references4 ,zwingle taught that every new-born child--thanks to ,christ's making alive of all those who had died in ,adam--is as free from any taint of sin as ,adam was before the fall4 ,the ,reformers1 however1 with the single exception of ,zwingle1 were ,augustinians1 and accounted for the hereditary guilt of mankind1 not by the fact that all men were represented in ,adam1 but that all men participated in ,adam's sin4 ,this is still the doctrine of the ,lutheran church4 ,the theory of ,adam's ,natural ,headship regards humanity at large as the outgrowth of one germ4 ,though the leaves of a tree appear as disconnected units when we look down upon them from above1 a view from beneath will discern the common connection with the twigs1 branches1 trunk1 and will finally trace their life to the root1 and to the seed from which it originally sprang4 ,the race of man is one because it sprang from one head4 ,its members are not to be regarded atomistically1 as segregated individuals2 the deeper truth is the truth of organic unity4 ,yet we are not philosophical realists2 we do not believe in the separate existence of universals4 ,we hold1 not to universalia ante rem1 which is extreme realism2 nor to universalia post rem1 which is nominalism2 but to universalia in re1 which is moderate realism4 ,extreme realism cannot see the trees for the wood2 nominalism cannot see the wood for the trees2 moderate realism sees the wood in the trees4 ,we hold to 8universalia in re1 but insist that the universals must be recognized as realities1 as truly as the individuals are0 7,h4 ,b4 ,smith1 ,system1 #cai1 note74 ,three acorns have a common life1 as three spools have not4 ,moderate realism is true of organic things2 nominalism is true only of proper names4 ,god has not created any new tree nature since he created the first tree2 nor has he created any new human nature since he created the first man4 ,i am but a branch and outgrowth of the tree of humanity4 ,our realism then only asserts the real historical connection of each member of the race with its first father and head1 and such a derivation of each from him as makes us partakers of the character which he formed4 ,adam was once the race2 and when he fell1 the race fell4 ,shedd3 8,we all existed in ,adam in our elementary invisible substance4 ,the ,seyn of all was there1 though the ,daseyn was not2 the noumenon1 though not the phenomenon1 was in existence40 ,on realism1 see ,koehler1 ,realismus und ,nominalismus2 ,neander1 ,ch4 ,hist41 #d3cef2 ,dorner1 ,person ,christ1 #b3cgg2 ,hase1 ,anselm1 #b3gg2 ,f4 ,e4 ,abbott1 ,scientific ,theism1 ,introd41 #a-bi1 and in ,mind1 ,oct4 #ahhb3dgf1 #dgg2 ,raymond1 ,theology1 #b3cj-cc2 ,shedd1 ,dogm4 ,theol41 #b3fi-gd2 ,bowne1 ,theory of ,thought and ,knowledge1 #abi-acb2 ,ten ,broeke1 in ,baptist ,quar4 ,rev41 ,jan4 #ahib3a-bf2 ,baldwin1 ,psychology1 #bhj1 #bha2 ,d4 ,j4 ,hill1 ,genetic ,philosophy1 #ahf2 ,hours with the ,mystics1 #a3bac2 ,case1 ,physical ,realism1 #ag-ai2 ,fullerton1 ,sameness and ,identity1 #hh1 #hi1 and ,concept of the ,infinite1 #ie-aad4 ,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 theology4 ,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 descendants4 ,hence we use the word 8imputation0 in its proper sense--that of a reckoning or charging to us of that which is truly and properly ours4 ,see ,julius ,mller1 ,doctrine of ,sin1 #b3bei-ceg1 esp4 #cbh--8,the problem is3 ,we must allow that the depravity1 which all ,adam's descendants inherit by natural generation1 nevertheless involves personal guilt2 and yet this depravity1 so far as it is natural1 wants the very conditions on which guilt depends4 ,the only satisfactory explanation of this difficulty is the ,christian doctrine of original sin4 ,here alone1 if its inner possibility can be maintained1 can the apparently contradictory principles be harmonized1 viz43 the universal and deep-seated depravity of human nature1 as the source of actual sin1 and individual responsibility and guilt40 ,these words1 though written by one who advocates a different theory1 are nevertheless a valuable argument in corroboration of the theory of ,adam's ,natural ,headship4 ,thornwell1 ,theology1 #a3cdc--8,we must contradict every ,scripture text and every ,scripture doctrine which makes hereditary impurity hateful to ,god and punishable in his sight1 or we must maintain that we sinned in ,adam in his first transgression40 ,secretan1 in his ,work on ,liberty1 held to a collective life of the race in ,adam4 ,he was answered by ,naville1 ,problem of ,evil3 8,we existed in ,adam1 not individually1 but seminally4 ,each of us1 as an individual1 is responsible only for his personal acts1 or1 to speak more exactly1 for the personal part of his acts4 ,but each of us1 as he is man1 is jointly and severally 7solidairement7 responsible for the fall of the human race40 ,bersier1 ,the ,oneness of the ,race1 in its ,fall and in its ,future3 8,if we are commanded to love our neighbor as ourselves1 it is because our neighbor is ourself40 ,see ,edwards1 ,original ,sin1 part #d1 chap4 #c2 ,shedd1 on ,original ,sin1 in ,discourses and ,essays1 #bah-bga1 and references1 #bfa-bfc1 also ,dogm4 ,theol41 #b3aha-aie2 ,baird1 ,elohim ,revealed1 #daj-dce1 #dea-dfj1 #did2 ,schaff1 in ,bib4 ,sac41 #e3bbj1 and in ,lange's ,com41 on ,rom4 #e3ab2 ,auberlen1 ,div4 ,revelation1 #age-ahj2 ,philippi1 ,glaubenslehre1 #c3bh-ch1 #bjd-bcf2 ,thomasius1 ,christi ,person und ,werk1 #a3bfi-djj2 ,martensen1 ,dogmatics1 #agc-ahc2 ,murphy1 ,scientific ,bases1 #bfb sq41 cf4 #aja2 ,birks1 ,difficulties of ,belief1 #ace2 ,bp4 ,reynolds1 ,sinfulness of ,sin1 in ,works1 #a3ajb-cej2 ,mozley on ,original ,sin1 in ,lectures1 #acf-aeb2 ,kendall1 on ,natural ,heirship1 or ,all the ,world ,akin1 in ,nineteenth ,century1 ,oct4 #ahhe3fad-fbf4 ,per contra1 see ,hodge1 ,syst4 ,theol41 #b3aeg-afd1 #bbg-beg2 ,haven1 in ,bib4 ,sac41 #bj3dea-dee2 ,criticism of ,baird's doctrine1 in ,princeton ,rev41 ,apr4 #ahhj3cce-cgf2 of ,schaff's doctrine1 in ,princeton ,rev41 ,apr4 #ahgj3bci-bfb4 ,we regard this theory of the ,natural ,headship of ,adam as the most satisfactory of the theories mentioned1 and as furnishing the most important help towards the understanding of the great problem of original sin4 ,in its favor may be urged the following considerations3 ,a4 ,it puts the most natural interpretation upon ,rom4 #e3ab-ba4 ,in verse #ab of this passage--8death passed unto all men1 for that all sinned0--the great majority of commentators regard the word 8sinned0 as describing a common transgression of the race in ,adam4 ,the death spoken of is1 as the whole context shows1 mainly though not exclusively physical4 ,it has passed upon all--even upon those who have committed no conscious and personal transgression whereby to explain its infliction 7verse #ad74 ,the legal phraseology of the passage shows that this infliction is not a matter of sovereign decree1 but of judicial penalty 7verses #ac1 #ad1 #ae1 #af1 #ah--8law10 8transgression10 8trespass10 8judgment 444 of one unto condemnation10 8act of righteousness10 8justification074 ,as the explanation of this universal subjection to penalty1 we are referred to ,adam's sin4 ,by that one act 78so10 verse #ab7--the 8trespass of the one0 man 7v4 #ae1 #ag71 the 8one trespass0 7v4 #ah7--;death came to all men1 because all not 8have sinned01 but sinned 7 --aorist of instantaneous past action7--that is1 all sinned in 8the one trespass0 of 8the one0 man4 ,compare #a ,cor4 #ae3bb--8;,as in ,adam all die0--where the contrast with physical resurrection shows that physical death is meant2 #b ,cor4 #e3ad--8one died for all1 therefore all died40 ,see ,commentaries of ,meyer1 ,bengel1 ,olshausen1 ,philippi1 ,wordsworth1 ,lange1 ,godet1 ,shedd4 ,this is also recognized as the correct interpretation of ,paul's words by ,beyschlag1 ,ritschl1 and ,pfleiderer1 although no one of these three accepts ,paul's doctrine as authoritative4 ,beyschlag1 ,n4 ,t4 ,theology1 #b3eh-fj--8,to understand the apostle's view1 we must follow the exposition of ,bengel 7which is favored also by ,meyer and ,pfleiderer73 #8,because they--viz41 in ,adam--all have sinned'2 they all1 namely1 who were included in ,adam according to the ,o4 ,t4 view which sees the whole race to its founder1 acted in his action40 ,ritschl3 8,certainly ,paul treated the universal destiny of death as due to the sin of ,adam4 ,nevertheless it is not yet suited for a theological rule just for the reason that the apostle has formed this idea20 in other words1 ,paul's teaching it does not make it binding upon our faith4 ,philippi1 ,com4 on ,rom41 #afh--;,interpret ,rom4 #e3ab--8one sinned for all1 therefore all sinned10 by #b ,cor4 #e3ae--8one died for all1 therefore all died40 ,evans1 in ,presb4 ,rev41 #ahhc3bid--8;by the trespass of the one the many died10 8by the trespass of the one1 death reigned through the one10 8through the one man's disobedience0--all these phrases1 and the phrases with respect to salvation which correspond to them1 indicate that the fallen race and the redeemed race are each regarded as a multitude1 a totality4 ,so in #b ,cor4 #e3ad indicates a corresponding conception of the organic unity of the race4 ,prof4 ,george ,b4 ,stevens1 ,pauline ,theology1 #cb-dj1 #abi-aci1 denies that ,paul taught the sinning of all men in ,adam3 8,they sinned in the same sense in which believers were crucified to the world and died unto sin when ,christ died upon the cross4 ,the believer's renewal is conceived as wrought in advance by those acts and experiences of ,christ in which it has its ground4 ,as the consequences of his vicarious sufferings are traced back to their cause1 so are the consequences which flowed from the beginning of sin in ,adam traced back to that original fount of evil and identified with it2 but the latter statement should no more be treated as a rigid logical formula than the former1 its counterpart4444 ,there is a mystical identification of the procuring cause with its effect1--both in the case of ,adam and of ,christ40 ,in our treatment of the ,new ,school theory of sin we have pointed out that the inability to understand the vital union of the believer with ,christ incapacitates the ,new ,school theologian from understanding the organic union of the race with ,adam4 ,paul's phrase 8in ,christ0 meant more than that ,christ is the type and beginner of salvation1 and sinning in ,adam meant more to ,paul than following the example or acting in the spirit of our first father4 ,in #b ,cor4 #e3ad the argument is that since ,christ died1 all believers died to sin and death in him4 ,their resurrection-life is the same life that died and rose again in his death and resurrection4 ,so ,adam's sin is ours because the same life which transgressed and became corrupt in him has come down to us and is our possession4 ,in ,rom4 #e3ad1 the individual and conscious sins to which the ,new ,school theory attaches the condemning sentence are expressly excluded1 and in verses #ae-ai the judgment is declared to be 8of one trespass40 ,prof4 ,wm4 ,arnold ,stevens1 of ,rochester1 says well3 8,paul teaches that ,adam's sin is ours1 not potentially1 but actually40 ,of 1 he says3 8,this might conceivably be3 7#a7 the historical aorist proper1 used in its momentary sense2 7#b7 the comprehensive or collective aorist1 as in in the same verse2 7#c7 the aorist used in the sense of the ,english perfect1 as in ,rom4 #c3bc-- 4 ,in #e3ab1 the context determines with great probability that the aorist is used in the first of these senses40 ,we may add that interpreters are not wanting who so take in #c3bc2 see also margin of ,rev4 ,version4 ,but since the passage ,rom4 #e3ab-ai is so important1 we reserve to the close of this section a treatment of it in greater detail4 ,b4 ,it permits whatever of truth there may be in the ,federal theory and in the theory of ,mediate ,imputation to be combined with it1 while neither of these latter theories can be justified to reason unless they are regarded as corollaries or accessories of the truth of ,adam's ,natural ,headship4 ,only on this supposition of ,natural ,headship could ,god justly constitute ,adam our representative1 or hold us responsible for the depraved nature we have received from him4 ,it moreover justifies ,god's ways1 in postulating a real and a fair probation of our common nature as preliminary to imputation of sin--a truth which the theories just mentioned1 in common with that of the ,new ,school1 virtually deny1--while it rests upon correct philosophical principles with regard to will1 ability1 law1 and accepts the ,scriptural representations of the nature of sin1 the penal character of death1 the origin of the soul1 and the oneness of the race in the transgression4 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #a3aif-bcb1 favors the view that sin consists simply in an inherited bias of our nature to evil1 and that we are guilty from birth because we are sinful from birth4 ,but he recognizes in ,augustinianism the truth of the organic unity of the race and the implication of every member in its past history4 ,he tells us that we must not regard man simply as an abstract or isolated individual4 ,the atomistic theory regards society as having no existence other than that of the individuals who compose it4 ,but it is nearer the truth to say that it is society which creates the individual1 rather than that the individual creates society4 ,man does not come into existence a blank tablet on which external agencies may write whatever record they will4 ,the individual is steeped in influences which are due to the past history of his kind4 ,the individualistic theory runs counter to the most obvious facts of observation and experience4 ,as a philosophy of life1 ,augustinianism has a depth and significance which the individualistic theory cannot claim4 ,alvah ,hovey1 ,manual of ,christian ,theology1 #age 7#b;d ed47--8,every child of ,adam is accountable for the degree of sympathy which he has for the whole system of evil in the world1 and with the primal act of disobedience among men4 ,if that sympathy is full1 whether expressed by deed or thought1 if the whole force of his being is arrayed against heaven and on the side of hell1 it is difficult to limit his responsibility40 ,schleiermacher held that the guilt of original sin attached1 not to the individual as an individual1 but as a member of the race1 so that the consciousness of race-union carried with it the consciousness of race-guilt4 ,he held all men to be equally sinful and to differ only in their different reception of or attitude toward grace1 sin being the universal malum metaphysicum of ,spinoza2 see ,pfleiderer1 ,prot4 ,theol4 seit ,kant1 #aac4 ,c4 ,while its fundamental presupposition--a determination of the will of each member of the race prior to his individual consciousness--is an hypothesis difficult in itself1 it is an hypothesis which furnishes the key to many more difficulties than it suggests4 ,once allow that the race was one in its first ancestor and fell in him1 and light is thrown on a problem otherwise insoluble--the problem of our accountability for a sinful nature which we have not personally and consciously originated4 ,since we cannot1 with the three theories first mentioned1 deny either of the terms of this problem--inborn depravity or accountability for it1--we accept this solution as the best attainable4 ,sterrett1 ,reason and ,authority in ,religion1 #bj--8,the whole swing of the pendulum of thought of to-day is away from the individual and towards the social point of view4 ,theories of society are supplementing theories of the individual4 ,the solidarity of man is the regnant thought in both the scientific and the historical study of man4 ,it is even running into the extreme of a determinism that annihilates the individual40 ,chapman1 ,jesus ,christ and the ,present ,age1 #dc--8;,it was never less possible to deny the truth to which theology gives expression in its doctrine of original sin than in the present age4 ,it is only one form of the universally recognized fact of heredity4 ,there is a collective evil1 for which the responsibility rests on the whole race of man4 ,of this common evil each man inherits his share2 it is organized in his nature2 it is established in his environment40 ,e4 ,g4 ,robinson3 8,the tendency of modern theology in the last generation was to individualization1 to make each man #8a little ,almighty4' ,but the human race is one in kind1 and in a sense is numerically one4 ,the race lay potentially in ,adam4 ,the entire developing force of the race was in him4 ,there is no carrying the race up1 except from the starting-point of a fallen and guilty humanity40 ,goethe said that while humanity ever advances1 individual man remains the same4 ,the true test of a theory is1 not that it can itself be explained1 but that it is capable of explaining4 ,the atomic theory in chemistry1 the theory of the ether in physics1 the theory of gravitation1 the theory of evolution1 are all in themselves indemonstrable hypotheses1 provisionally accepted simply because1 if granted1 they unify great aggregations of facts4 ,coleridge said that original sin is the one mystery that makes all other things clear4 ,in this mystery1 however1 there is nothing self-contradictory or arbitrary4 ,gladden1 ,what is ,left8 #aca--8;,heredity is ,god working in us1 and environment is ,god working around us40 ,whether we adopt the theory of ,augustine or not1 the facts of universal moral obliquity and universal human suffering confront us4 ,we are compelled to reconcile these facts with our faith in the righteousness and goodness of ,god4 ,augustine gives us a unifying principle which1 better than any other1 explains these facts and justifies them4 ,on the solidarity of the race1 see ,bruce1 ,the ,providential ,order1 #bhj-caj1 and art4 on ,sin1 by ,bernard1 in ,hastings' ,bible ,dictionary4 ,d4 ,this theory finds support in the conclusions of modern science3 with regard to the moral law1 as requiring right states as well as right acts2 with regard to the human will1 as including subconscious and unconscious bent and determination2 with regard to heredity1 and the transmission of evil character2 with regard to the unity and solidarity of the human race4 ,the ,augustinian theory may therefore be called an ethical or theological interpretation of certain incontestable and acknowledged biological facts4 ,ribot1 ,heredity1 #a--8;,heredity is that biological law by which all beings endowed with life tend to repeat themselves in their descendants2 it is for the species what personal identity is for the individual4 ,by it a groundwork remains unchanged amid incessant variations4 ,by it nature ever copies and imitates herself40 ,griffith-,jones1 ,ascent through ,christ1 #bjb-bah--8;,in man's moral condition we find arrested development2 reversion to a savage type2 hypocritical and self-protective mimicry of virtue2 parasitism2 physical and moral abnormality2 deep-seated perversion of faculty40 ,simon1 ,reconciliation1 #aed sq4--8,the organism was affected before the individuals which are its successive differentiations and products were affected4444 ,humanity as an organism received an injury from sin4 ,it received that injury at the very beginning4444 ,at the moment when the seed began to germinate disease entered and it was smitten with death on account of sin40 ,bowne1 ,theory of ,thought and ,knowledge1 #acd--8;,a general notion has no actual or possible metaphysical existence4 ,all real existence is necessarily singular and individual4 ,the only way to give the notion any metaphysical significance is to turn it into a law inherent in reality1 and this attempt will fail unless we finally conceive this law as a rule according to which a basal intelligence proceeds in positing individuals40 ,sheldon1 in the ,methodist ,review1 ,march1 #aija3bad-bbg1 applies this explanation to the doctrine of original sin4 ,men have a common nature1 he says1 only in the sense that they are resembling personalities4 ,if we literally died in ,adam1 we also literally died in ,christ4 ,there is no all-inclusive ,christ1 any more than there is an all-inclusive ,adam4 ,we regard this argument as proving the precise opposite of its intended conclusion4 ,there is an all-inclusive ,christ1 and the fundamental error of most of those who oppose ,augustinianism is that they misconceive the union of the believer with ,christ4 8,a basal intelligence0 here 8posits individuals40 ,and so with the relation of men to ,adam4 ,here too there is 8a law inherent in reality0--the regular working of the divine will1 according to which like produces like1 and a sinful germ reproduces itself4 ,e4 ,we are to remember1 however1 that while this theory of the method of our union with ,adam is merely a valuable hypothesis1 the problem which it seeks to explain is1 in both its terms1 presented to us both by conscience and by ,scripture4 ,in connection with this problem a central fact is announced in ,scripture1 which we feel compelled to believe upon divine testimony1 even though every attempted explanation should prove unsatisfactory4 ,that central fact1 which constitutes the substance of the ,scripture doctrine of original sin1 is simply this3 that the sin of ,adam is the immediate cause and ground of inborn depravity1 guilt and condemnation to the whole human race4 ,three things must be received on ,scripture testimony3 7#a7 inborn depravity2 7#b7 guilt and condemnation therefor2 7#c7 ,adam's sin the cause and ground of both4 ,from these three positions of ,scripture it seems not only natural1 but inevitable1 to draw the inference that we 8all sinned0 in ,adam4 ,the ,augustinian theory simply puts in a link of connection between two sets of facts which otherwise would be difficult to reconcile4 ,but1 in putting in that link of connection1 it claims that it is merely bringing out into clear light an underlying but implicit assumption of ,paul's reasoning1 and this it seeks to prove by showing that upon no other assumption can ,paul's reasoning be understood at all4 ,since the passage in ,rom4 #e3ab-ai is so important1 we proceed to examine it in greater detail4 ,our treatment is mainly a reproduction of the substance of ,shedd's ,commentary1 although we have combined with it remarks from ,meyer1 ,schaff1 ,moule1 and others4 ,exposition of ,rom4 #e3ab-ai4--,parallel between the salvation in ,christ and the ruin that has come through ,adam1 in each case through no personal act of our own1 neither by our earning salvation in the case of the life received through ,christ1 nor by our individually sinning in the case of the death received through ,adam4 ,the statement of the parallel is begun in ,verse #ab3 8as through one man sin entered into the world1 and death through sin1 and so death passed unto all men1 for that all sinned10 so 7as we may complete the interrupted sentence7 by one man righteousness entered into the world1 and life by righteousness1 and so life passed upon all men1 because all became partakers of this righteousness4 ,both physical and spiritual death is meant4 ,that it is physical is shown 7#a7 from verse #ad2 7#b7 from the allusion to ,gen4 #c3ai2 7#c7 from the universal ,jewish and ,christian assumption that physical death was the result of ,adam's sin4 ,see ,wisdom #b3bc1 #bd2 ,sirach #be3bd2 #b ,esdras #c3g1 #ba2 #g3aa1 #df1 #dh1 #aah2 #i3ai2 ,john #h3dd2 #a ,cor4 #ae3ba4 ,that it is spiritual1 is evident from ,rom4 #e3ah1 #ba1 where is the opposite of 1 and from #b ,tim4 #a3aj1 where the same contrast occurs4 ,the in verse #ab shows the mode in which historically death has come to all1 namely1 that the one sinned1 and thereby brought death to all2 in other words1 death is the effect1 of which the sin of the one is the cause4 ,by ,adam's act1 physical and spiritual death passed upon all men1 because all sinned4 because1 on the ground of the fact that1 for the reason that1 all sinned4 all1 without exception1 infants included1 as verse #ad teaches4 mentions the particular reason why all men died1 viz41 because all men sinned4 ,it is the aorist of momentary past action--sinned when1 through the one1 sin entered into the world4 ,it is as much as to say1 8because1 when ,adam sinned1 all men sinned in and with him40 ,this is proved by the succeeding explanatory context 7verses #ae-ai71 in which it is reiterated five times in succession that one and only one sin is the cause of the death that befalls all men4 ,compare #a ,cor4 #ae3bb4 ,the senses 8all were sinful10 8all became sinful10 are inadmissible1 for is not or 4 ,the sense 8death passed upon all men1 because all have consciously and personally sinned10 is contradicted 7#a7 by verse #ad1 in which it is asserted that certain persons who are a part of 1 the subject of 1 and who suffer the death which is the penalty of sin1 did not commit sins resembling ,adam's first sin1 i4 e41 individual and conscious transgressions2 and 7#b7 by verses #ae-ai1 in which it is asserted repeatedly that only one sin1 and not millions of transgressions1 is the cause of the death of all men4 ,this sense would seem to require 4 ,neither can have the sense 8were accounted and treated as sinners02 for 7#a7 there is no other instance in ,scripture where this active verb has a passive signification2 and 7#b7 the passive makes to denote ,god's action1 and not man's4 ,this would not furnish the justification of the infliction of death1 which ,paul is seeking1 ,verse #ac begins a demonstration of the proposition1 in ,verse #ab1 that death comes to all1 because all men sinned the one sin of the one man4 ,the argument is as follows3 ,before the law sin existed2 for there was death1 the penalty of sin4 ,but this sin was not sin committed against the ,mosaic law1 because that law was not yet in existence4 ,the death in the world prior to that law proves that there must have been some other law1 against which sin had been committed4 ,verse #ad4 ,nor could it have been personal and conscious violation of an unwritten law1 for which death was inflicted2 for death passed upon multitudes1 such as infants and idiots1 who did not sin in their own persons1 as ,adam did1 by violating some known commandment4 ,infants are not specifically named here1 because the intention is to include others who1 though mature in years1 have not reached moral consciousness4 ,but since death is everywhere and always the penalty of sin1 the death of all must have been the penalty of the common sin of the race1 when in ,adam4 ,the law which they violated was the ,eden statute1 ,gen4 #b3ag4 ,the relation between their sin and ,adam's is not that of resemblance1 but of identity4 ,had the sin by which death came upon them been one like ,adam's1 there would have been as many sins1 to be the cause of death and to account for it1 as there were individuals4 ,death would have come into the world through millions of men1 and not 8through one man0 7verse #ab71 and judgment would have come upon all men to condemnation through millions of trespasses1 and not 8through one trespass0 7v4 #ah74 ,the object1 then1 of the parenthetical digression in verses #ac and #ad is to prevent the reader from supposing1 from the statement that 8all men sinned10 that the individual transgressions of all men are meant1 and to make it clear that only the one first sin of the one first man is intended4 ,those who died before ,moses must have violated some law4 ,the ,mosaic law1 and the law of conscience1 have been ruled out of the case4 ,these persons must1 therefore1 have sinned against the commandment in ,eden1 the probationary statute2 and their sin was not similar 77 to ,adam's1 but ,adam's identical sin1 the very same sin numerically of the 8one man40 ,they did not1 in their own persons and consciously1 sin as ,adam did2 yet in ,adam1 and in the nature common to him and them1 they sinned and fell 7versus ,current ,discussions in ,theology1 #e3bgg1 #bgh74 ,they did not sin like ,adam1 but they 8sinned in him1 and fell with him1 in that first transgression0 7,westminster ,larger ,catechism1 #bb74 ,verses #ae-ag show how the work of grace differs from1 and surpasses1 the work of sin4 ,over against ,god's exact justice in punishing all for the first sin which all committed in ,adam1 is set the gratuitous justification of all who are in ,christ4 ,adam's sin is the act of ,adam and his posterity together2 hence the imputation to the posterity is just1 and merited4 ,christ's obedience is the work of ,christ alone2 hence the imputation of it to the elect is gracious and unmerited4 ,here is not of equal extent with in the first clause1 because other passages teach that 8the many0 who die in ,adam are not conterminous with 8the many0 who live in ,christ2 see #a ,cor4 #ae3bb2 ,mat4 #be3df2 also1 see note on verse #ah1 below4 here refers to the same persons who1 in verse #ag1 are said to 8receive the abundance of grace and of the gift of righteousness40 ,verse #af notices a numerical difference between the condemnation and the justification4 ,condemnation results from one offense2 justification delivers from many offences4 ,verse #ag enforces and explains verse #af4 ,if the union with ,adam in his sin was certain to bring destruction1 the union with ,christ in his righteousness is yet more certain to bring salvation4 ,verse #ah resumes the parallel between ,adam and ,christ which was commenced in verse #ab1 but was interrupted by the explanatory parenthesis in verses #ac-ag4 8,as through one trespass 444 unto all men to condemnation2 even so through one act of righteousness 444 unto all men unto justification of necessary to life40 ,here the 8all men to condemnation0--the in verse #ae2 and the 8all men unto justification of life0--the in verse #ae4 ,there is a totality in each case2 but1 in the former case1 it is the 8all men0 who derive their physical life from ,adam1--in the latter case1 it is the 8all men0 who derive their spiritual life from ,christ 7compare #a ,cor4 #ae3bb--8;,for as in ,adam all die1 so also in ,christ shall all be made alive0--in which last clause ,paul is speaking1 as the context shows1 not of the resurrection of all men1 both saints and sinners1 but only of the blessed resurrection of the righteous2 in other words1 of the resurrection of those who are one with ,christ74 ,verse #ai4 8,for as through the one man's disobedience the many were constituted sinners1 even so through the obedience of the one shall the many be constituted righteous40 ,the many were constituted sinners because1 according to verse #ab1 they sinned in and with ,adam in his fall4 ,the verb presupposes the fact of natural union between those to whom it relates4 ,all men are declared to be sinners on the ground of that 8one trespass10 because1 when that one trespass was committed1 all men were one man--that is1 were one common nature in the first human pair4 ,sin is imputed1 because it is committed4 ,all men are punished with death1 because they literally sinned in ,adam1 and not because they are metaphorically reputed to have done so1 but in fact did not4 is used in contrast with the one forefather1 and the atonement of ,christ is designated as 1 in order to contrast it with the of ,adam4 has the same signification as in the first part of the verse4 means simply 8shall be justified10 and is used instead of 1 in order to make the antithesis of more perfect4 ,this being 8constituted righteous0 presupposes the fact of a union between and 1 i4 e41 between ,christ and believers1 just as the being 8constituted sinners0 presupposed the fact of a union between and 1 i4 e41 between all men and ,adam4 ,the future refers to the succession of believers2 the justification of all was1 ideally1 complete already1 but actually1 it would await the times of individual believing4 8,the many0 who shall be 8constituted righteous0--not all mankind1 but only 8the many0 to whom1 in verse #ae1 grace abounded1 and who are described1 in verse #ag1 as 8they that receive abundance of grace and of the gift of righteousness40 8,but this union differs in several important particulars from that between ,adam and his posterity4 ,it is not natural and substantial1 but moral and spiritual2 not generic and universal1 but individual and by election2 not caused by the creative act of ,god1 but by his regenerating act4 ,all men1 without exception1 are one with ,adam2 only believing men are one with ,christ4 ,the imputation of ,adam's sin is not an arbitrary act in the sense that1 if ,god so pleased1 he could reckon it to the account of any beings in the universe1 by a volition4 ,the sin of ,adam could not be imputed to the fallen angels1 for example1 and punished in them1 because they never were one with ,adam by unity of substance and nature4 ,the fact that they have committed actual transgression of their own will not justify the imputation of ,adam's sin to them1 any more than the fact that the posterity of ,adam have committed actual transgressions of their own would be a sufficient reason for imputing the first sin of ,adam to them4 ,nothing but a real union of nature and being can justify the imputation of ,adam's sin2 and1 similarly1 the obedience of ,christ could no more be imputed to an unbelieving man than to a lost angel1 because neither of these is morally and spiritually one with ,christ0 7,shedd74 ,for a different interpretation 7--sinned personally and individually71 see ,kendrick1 in ,bap4 ,rev41 #ahhe3dh-gb4 ,no ,condemnation ,inherited4 ,pelagian4 ,arminian4 ,new ,school4 ,i4 ,origin of ,immediate ,immediate ,immediate the soul4 ,creation4 creation4 creation4 ,,ii4 ,man's state ,innocent1 and ,depraved1 but ,depraved and at birth4 able to obey still able to vicious1 but ,god4 co-operate with this not sin4 the ,spirit4 ,,iii4 ,effects of ,only upon ,to corrupt his ,to communicate ,adam's sin4 himself4 posterity visiosity to the physically and whole race4 intellectually4 ,no guilt of ,adam's sin imputed4 ,,iv4 ,how did all ,by following ,by consciously ,by voluntary sin8 ,adam's example4 ratifying ,adam's transgression of own deed1 in known law4 spite of the ,spirit's aid4 ,v4 ,what is ,only of evil ,evil tendencies ,uncondemnable1 corruption8 habit1 in each kept in spite of but evil case4 the ,spirit4 tendencies4 ,,vi4 ,what is ,every man's own ,only man's own ,man's individual imputed8 sins4 sins and acts of ratifying of transgression4 this nature4 ,,vii4 ,what is ,spiritual and ,physical and ,spiritual and the death eternal4 spiritual death eternal death incurred8 by decree4 only4 ,,viii4 ,how are ,by following ,by co-operating ,by accepting men saved8 ,christ's with the ,spirit ,christ under example4 given to all4 influence of truth presented by the ,spirit4 ,condemnation ,inherited4 ,federal4 ,placean4 ,augustinian4 ,i4 ,origin of ,immediate ,immediate ,immediate the soul4 creation4 creation4 creation4 ,,ii4 ,man's state ,depraved1 ,depraved1 ,depraved1 at birth4 unable1 and unable1 and unable1 and condemnable4 condemnable4 condemnable4 ,,iii4 ,effects of ,to insure ,natural ,guilt of ,adam's ,adam's sin4 condemnation of connection of sin1 corruption1 his fellows in depravity in all and death4 covenant1 and his descendants4 their creation as depraved4 ,,iv4 ,how did all ,by being ,by possessing a ,by having part sin8 accounted depraved nature4 in the sin of sinners in ,adam1 as seminal ,adam's sin4 head of the race4 ,v4 ,what is ,condemnable1 ,condemnable1 ,condemnable1 corruption8 evil disposition evil disposition evil disposition and state4 and state4 and state4 ,,vi4 ,what is ,adam's sin1 ,only depraved ,adam's sin1 our imputed8 man's own nature and man's depravity1 and corruption1 and own sin4 our own sins4 man's own sins4 ,,vii4 ,what is ,physical1 ,physical1 ,physical1 the death spiritual1 and spiritual1 and spiritual1 and incurred8 eternal4 eternal4 eternal4 ,,viii4 ,how are ,by being ,by becoming ,by ,christ's men saved8 accounted possessors of a work1 with whom righteous new nature in we are one4 through the act ,christ4 of ,christ4 ,,ii4--,objections to the ,augustinian ,doctrine of ,imputation4 ,the doctrine of ,imputation1 to which we have thus arrived1 is met by its opponents with the following objections4 ,in discussing them1 we are to remember that a truth revealed in ,scripture may have claims to our belief1 in spite of difficulties to us insoluble4 ,yet it is hoped that examination will show the objections in question to rest either upon false philosophical principles or upon misconception of the doctrine assailed4 ,a4 ,that there can be no sin apart from and prior to consciousness4 ,this we deny4 ,the larger part of men's evil dispositions and acts are imperfectly conscious1 and of many such dispositions and acts the evil quality is not discerned at all4 ,the objection rests upon the assumption that law is confined to published statutes or to standards formally recognized by its subjects4 ,a profounder view of law as identical with the constituent principles of being1 as binding the nature to conformity with the nature of ,god1 as demanding right volitions only because these are manifestations of a right state1 as having claims upon men in their corporate capacity1 deprives this objection of all its force4 ,if our aim is to find a conscious act of transgression upon which to base ,god's charge of guilt and man's condemnation1 we can find this more easily in ,adam's sin than at the beginning of each man's personal history2 for no human being can remember his first sin4 ,the main question at issue is therefore this3 ,is all sin personal8 ,we claim that both ,scripture and reason answer this question in the negative4 ,there is such a thing as race-sin and race-responsibility4 ,b4 ,that man cannot be responsible for a sinful nature which he did not personally originate4 ,we reply that the objection ignores the testimony of conscience and of ,scripture4 ,these assert that we are responsible for what we are4 ,the sinful nature is not something external to us1 but is our inmost selves4 ,if man's original righteousness and the new affection implanted in regeneration have moral character1 then the inborn tendency to evil has moral character2 as the former are commendable1 so the latter is condemnable4 ,if it be said that sin is the act of a person1 and not of a nature1 we reply that in ,adam the whole human nature once subsisted in the form of a single personality1 and the act of the person could be at the same time the act of the nature4 ,that which could not be at any subsequent point of time1 could be and was1 at that time4 ,human nature could fall in ,adam1 though that fall could not be repeated in the case of any one of his descendants4 ,hovey1 ,outlines1 #abi--8,shall we say that will is the cause of sin in holy beings1 while wrong desire is the cause of sin in unholy beings8 ,augustine held this40 ,pepper1 ,outlines1 #aab--8,we do not fall each one by himself4 ,we were so on probation in ,adam1 that his fall was our fall40 ,c4 ,that ,adam's sin cannot be imputed to us1 since we cannot repent of it4 ,the objection has plausibility only so long as we fail to distinguish between ,adam's sin as the inward apostasy of the nature from ,god1 and ,adam's sin as the outward act of transgression which followed and manifested that apostasy4 ,we cannot indeed repent of ,adam's sin as our personal act or as ,adam's personal act1 but regarding his sin as the apostasy of our common nature--an apostasy which manifests itself in our personal transgressions as it did in his1 we can repent of it and do repent of it4 ,in truth it is this nature1 as self-corrupted and averse to ,god1 for which the ,christian most deeply repents4 ,god1 we know1 has not made our nature as we find it4 ,we are conscious of our depravity and apostasy from ,god4 ,we know that ,god cannot be responsible for this2 we know that our nature is responsible4 ,but this it could not be1 unless its corruption were self-corruption4 ,for this self-corrupted nature we should repent1 and do repent4 ,anselm1 ,de ,concep4 ,virg41 #bc--8;,adam sinned in one point of view as a person1 in another as man 7i4 e41 as human nature which at that time existed in him alone74 ,but since ,adam and humanity could not be separated1 the sin of the person necessarily affected the nature4 ,this nature is what ,adam transmitted to his posterity1 and transmitted it such as his sin had made it1 burdened with a debt which it could not pay1 robbed of the righteousness with which ,god had originally invested it2 and in every one of his descendants this impaired nature makes the persons sinners4 ,yet not in the same degree sinners as ,adam was1 for the latter sinned both as human nature and as a person1 while new-born infants sin only as they possess the nature40--more briefly1 in ,adam a person made nature sinful2 in his posterity1 nature makes persons sinful4 ,d4 ,that1 if we be responsible for ,adam's first sin1 we must also be responsible not only for every other sin of ,adam1 but for the sins of our immediate ancestors4 ,we reply that the apostasy of human nature could occur but once4 ,it occurred in ,adam before the eating of the forbidden fruit1 and revealed itself in that eating4 ,the subsequent sins of ,adam and of our immediate ancestors are no longer acts which determine or change the nature1--they only show what the nature is4 ,here is the truth and the limitation of the ,scripture declaration that 8the son shall not bear the iniquity of the father0 7,ez4 #ah3bj2 cf4 ,luke #ac3b1 #c2 ,john #i3b1 #c74 ,man is not responsible for the specifically evil tendencies communicated to him from his immediate ancestors1 as distinct from the nature he possesses2 nor is he responsible for the sins of those ancestors which originated these tendencies4 ,but he is responsible for that original apostasy which constituted the one and final revolt of the race from ,god1 and for the personal depravity and disobedience which in his own case has resulted therefrom4 ,augustine1 ,encheiridion1 #df1 #dg1 leans toward an imputing of the sins of immediate ancestors1 but intimates that1 as a matter of grace1 this may be limited to 8the third and fourth generation0 7,ex4 #bj3e74 ,aquinas thinks this last is said by ,god1 because fathers live to see the third and fourth generation of their descendants1 and influence them by their example to become voluntarily like themselves4 ,burgesse1 ,original ,sin1 #cig1 adds the covenant-idea to that of natural generation1 in order to prevent imputation of the sins of immediate ancestors as well as those of ,adam4 ,so also ,shedd4 ,but ,baird1 ,elohim ,revealed1 #ejh1 gives a better explanation1 when he distinguishes between the first sin of nature when it apostatized1 and those subsequent personal actions which merely manifest the nature but do not change it4 ,imagine ,adam to have remained innocent1 but one of his posterity to have fallen4 ,then the descendants of that one would have been guilty for the change of nature in him1 but not guilty for the sins of ancestors intervening between him and them4 ,we add that man may direct the course of a lava-stream1 already flowing downward1 into some particular channel1 and may even dig a new channel for it down the mountain4 ,but the stream is constant in its quantity and quality1 and is under the same influence of gravitation in all stages of its progress4 ,i am responsible for the downward tendency which my nature gave itself at the beginning2 but ,i am not responsible for inherited and specifically evil tendencies as something apart from the nature1--for they are not apart from it1--they are forms or manifestations of it4 ,these tendencies run out after a time1--not so with sin of nature4 ,the declaration of ,ezekiel 7#ah3bj71 8the son shall not bear the iniquity of the father10 like ,christ's denial that blindness was due to the blind man's individual sins or those of his parents 7,john #i3b1 #c71 simply shows that ,god does not impute to us the sins of our immediate ancestors2 it is not inconsistent with the doctrine that all the physical and moral evil of the world is the result of a sin of ,adam with which the whole race is chargeable4 ,peculiar tendencies to avarice or sensuality inherited from one's immediate ancestry are merely wrinkles in native depravity which add nothing to its amount or its guilt4 ,shedd1 ,dogm4 ,theol41 #b3hh-id--8,to inherit a temperament is to inherit a secondary trait40 ,h4 ,b4 ,smith1 ,system1 #bif--8;,ezekiel #ah does not deny that descendants are involved in the evil results of ancestral sins1 under ,god's moral government2 but simply shows that there is opportunity for extrication1 in personal repentance and obedience40 ,mozley on ,predestination1 #agi--8;,augustine says that ,ezekiel's declarations that the son shall not bear the iniquity of the father are not a universal law of the divine dealings1 but only a special prophetical one1 as alluding to the divine mercy under the gospel dispensation and the covenant of grace1 under which the effect of original sin and the punishment of mankind for the sin of their first parent was removed40 ,see also ,dorner1 ,glaubenslehre1 #b3ca 7,syst4 ,doct41 #b3cbf1 #cbg71 where ,god's visiting the sins of the fathers upon the children 7,ex4 #bj3e7 is explained by the fact that the children repeat the sins of the parents4 ,german proverb3 8,the apple does not fall far from the tree40 ,e4 ,that if ,adam's sin and condemnation can be ours by propagation1 the righteousness and faith of the believer should be propagable also4 ,we reply that no merely personal qualities1 whether of sin or righteousness1 are communicated by propagation4 ,ordinary generation does not transmit personal guilt1 but only that guilt which belongs to the whole species4 ,so personal faith and righteousness are not propagable4 8,original sin is the consequent of man's nature1 whereas the parents' grace is a personal excellence1 and cannot be transmitted0 7,burgesse74 ,thornwell1 ,selected ,writings1 #a3edc1 says the ,augustinian doctrine would imply that ,adam1 penitent and believing1 must have begotten penitent and believing children1 seeing that the nature as it is in the parent always flows from parent to child4 ,but see ,fisher1 ,discussions1 #cgj1 where ,aquinas holds that no quality or guilt that is personal is propagated 7,thomas ,aquinas1 #b3fbi74 ,anselm 7,de ,concept4 ,virg4 et ,origin4 ,peccato1 #ih7 will not decide the question4 8,the original nature of the tree is propagated--not the nature of the graft0--when seed from the graft is planted4 ,burgesse3 8,learned parents do not convey learning to their children1 but they are born in ignorance as others40 ,augustine3 8,a ,jew that was circumcised begat children not circumcised1 but uncircumcised2 and the seed that was sown without husks1 yet produced corn with husks40 ,the recent modification of ,darwinism by ,weismann has confirmed the doctrine of the text4 ,lamarck's view was that development of each race has taken place through the effort of the individuals1--the giraffe has a long neck because successive giraffes have reached for food on high trees4 ,darwin held that development has taken place not because of effort1 but because of environment1 which kills the unfit and permits the fit to survive1--the giraffe has a long neck because among the children of giraffes only the long-necked ones could reach the fruit1 and of successive generations of giraffes only the long-necked ones lived to propagate4 ,but ,weismann now tells us that even then there would be no development unless there were a spontaneous innate tendency in giraffes to become long-necked1--nothing is of avail after the giraffe is born2 all depends upon the germs in the parents4 ,darwin held to the transmission of acquired characters1 so that individual men are affluents of the stream of humanity2 ,weismann holds1 on the contrary1 that acquired characters are not transmitted1 and that individual men are only effluents of the stream of humanity3 the stream gives its characteristics to the individuals1 but the individuals do not give their characteristics to the stream3 see ,howard ,ernest ,cushman1 in ,the ,outlook1 ,jan4 #aj1 #ahig4 ,weismann1 ,heredity1 #b3ad1 #bff-bgj1 #dhb--8;,characters only acquired by the operation of external circumstances1 acting during the life of the individual1 cannot be transmitted4444 ,the loss of a finger is not inherited2 increase of an organ by exercise is a purely personal acquirement and is not transmitted2 no child of reading parents ever read without being taught2 children do not even learn to speak untaught40 ,horses with docked tails1 ,chinese women with cramped feet1 do not transmit their peculiarities4 ,the rupture of the hymen in women is not transmitted4 ,weismann cut off the tails of #ff white mice in five successive generations1 but of #ija offspring none were tailless4 ,g4 ,j4 ,romanes1 ,life and ,letters1 #cjj--8,three additional cases of cats which have lost their tails having tailless kittens afterwards40 ,in his ,weismannism1 ,romanes writes3 8,the truly scientific attitude of mind with regard to the problem of heredity is to say with ,galton3 #8,we might almost reserve our belief that the structural cells can react on the sexual elements at all1 and we may be confident that at most they do so in a very faint degree2 in other words1 that acquired modifications are barely if at all inherited1 in the correct sense of that word4' 0 ,this seems to class both ,romanes and ,galton on the side of ,weismann in the controversy4 ,burbank1 however1 says that 8acquired characters are transmitted1 or ,i know nothing of plant life40 ,a4 ,h4 ,bradford1 ,heredity1 #ai1 #bj1 illustrates the opposing views3 8,human life is not a clear stream flowing from the mountains1 receiving in its varied course something from a thousand rills and rivulets on the surface and in the soil1 so that it is no longer pure as at the first4 ,to this view of ,darwin and ,spencer1 ,weismann and ,haeckel oppose the view that human life is rather a stream flowing underground from the mountains to the sea1 and rising now and then in fountains1 some of which are saline1 some sulphuric1 and some tinctured with iron2 and that the differences are due entirely to the soil passed through in breaking forth to the surface1 the mother-stream down and beneath all the salt1 sulphur and iron1 flowing on toward the sea substantially unchanged4 ,if ,darwin is correct1 then we must change individuals in order to change their posterity4 ,if ,weismann is correct1 then we must change environment in order that better individuals may be born4 ,that which is born of the ,spirit is spirit2 but that which is born of spirit tainted by corruptions of the flesh is still tainted40 ,the conclusion best warranted by science seems to be that of ,wallace1 in the ,forum1 ,august1 #ahij1 namely1 that there is always a tendency to transmit acquired characters1 but that only those which affect the blood and nervous system1 like drunkenness and syphilis1 overcome the fixed habit of the organism and make themselves permanent4 ,applying this principle now to the connection of ,adam with the race1 we regard the sin of ,adam as a radical one1 comparable only to the act of faith which merges the soul in ,christ4 ,it was a turning away of the whole being from the light and love of ,god1 and a setting of the face toward darkness and death4 ,every subsequent act was an act in the same direction1 but an act which manifested1 not altered1 the nature4 ,this first act of sin deprived the nature of all moral sustenance and growth1 except so far as the still immanent ,god counteracted the inherent tendencies to evil4 ,adam's posterity inherited his corrupt nature1 but they do not inherit any subsequently acquired characters1 either those of their first father or of their immediate ancestors4 ,bascom1 ,comparative ,psychology1 chap4 ,,vii--8,modifications1 however great1 like artificial disablement1 that do not work into physiological structure1 do not transmit themselves4 ,the more conscious and voluntary our acquisitions are1 the less are they transmitted by inheritance40 ,shaler1 ,interpretation of ,nature1 #hh--8;,heredity and individual action may combine their forces and so intensify one or more of the inherited motives that the form is affected by it and the effect may be transmitted to the offspring4 ,so conflict of inheritances may lead to the institution of variety4 ,accumulation of impulses may lead to sudden revolution1 and the species may be changed1 not by environment1 but by contest between the host of inheritances40 ,visiting the sins of the fathers upon the children was thought to be outrageous doctrine1 so long as it was taught only in ,scripture4 ,it is now vigorously applauded1 since it takes the name of heredity4 ,dale1 ,ephesians1 #ahi--8,when we were young1 we fought with certain sins and killed them2 they trouble us no more2 but their ghosts seem to rise from their graves in the distant years and to clothe themselves in the flesh and blood of our children40 ,see ,a4 ,m4 ,marshall1 ,biological ,lectures1 #bgc2 ,mivart1 in ,harper's ,magazine1 ,march1 #ahie3fhb2 ,bixby1 ,crisis in ,morals1 #agf4 ,f4 ,that1 if all moral consequences are properly penalties1 sin1 considered as a sinful nature1 must be the punishment of sin1 considered as the act of our first parents4 ,but we reply that the impropriety of punishing sin with sin vanishes when we consider that the sin which is punished is our own1 equally with the sin with which we are punished4 ,the objection is valid as against the ,federal theory or the theory of ,mediate ,imputation1 but not as against the theory of ,adam's ,natural ,headship4 ,to deny that ,god1 through the operation of second causes1 may punish the act of transgression by the habit and tendency which result from it1 is to ignore the facts of every-day life1 as well as the statements of ,scripture in which sin is represented as ever reproducing itself1 and with each reproduction increasing its guilt and punishment 7,rom4 #f3ai2 ,james #a3ae47 ,rom4 #f3ai--8;as ye presented your members as servants to uncleanness and to iniquity unto iniquity1 even so now present your members as servants to righteousness unto sanctification02 ,eph4 #d3bb--8waxeth corrupt after the lusts of deceit02 ,james #a3ae--8,then the lust1 when it hath conceived1 beareth sin3 and the sin1 when it is full-grown1 bringeth forth death02 #b ,tim4 #c3ac--8;evil men and impostors shall wax worse and worse1 deceiving and being deceived40 ,see ,meyer on ,rom4 #a3bd--8,wherefore ,god gave them up in the lusts of their hearts unto uncleanness40 ,all effects become in their turn causes4 ,schiller3 8,this is the very curse of evil deed1 ,that of new evil it becomes the seed40 ,tennyson1 ,vision of ,sin3 8,behold it was a crime ,of sense1 avenged by sense that wore with time4 ,another said3 ,the crime of sense became ,the crime of malice1 and is equal blame40 ,whiton1 ,is ,eternal ,punishment ,endless1 #eb--8,the punishment of sin essentially consists in the wider spread and stronger hold of the malady of the soul4 ,prov4 #e3bb--#8;,his own iniquities shall take the wicked4' ,the habit of sinning holds the wicked #8with the cords of his sin4' ,sin is self-perpetuating4 ,the sinner gravitates from worse to worse1 in an ever-deepening fall40 ,the least of our sins has in it a power of infinite expansion1--left to itself it would flood a world with misery and destruction4 ,wisdom1 #aa3af--8,wherewithal a man sinneth1 by the same also he shall be punished40 ,shakespeare1 ,richard ,,ii1 #e3e--8;,i wasted time1 and now doth time waste me02 ,richard ,,iii1 #d3b--8;,i am in so far in blood1 that sin will pluck on sin02 ,pericles1 #a3a--8,one sin ,i know another doth provoke2 ,murder's as near to lust as flame to smoke20 ,king ,lear1 #e3c--8,the gods are just1 and of our pleasant vices ,make instruments to scourge us40 8,marlowe's ,faustus typifies the continuous degradation of a soul that has renounced its ideal1 and the drawing on of one vice by another1 for they go hand in hand like the ,hours0 7,james ,russell ,lowell74 ,mrs4 ,humphrey ,ward1 ,david ,grieve1 #daj--8;,after all1 there's not much hope when the craving returns on a man of his age1 especially after some years' interval40 ,g4 ,that the doctrine excludes all separate probation of individuals since ,adam1 by making their moral life a mere manifestation of tendencies received from him4 ,we reply that the objection takes into view only our connection with the race1 and ignores the complementary and equally important fact of each man's personal will4 ,that personal will does more than simply express the nature2 it may to a certain extent curb the nature1 or it may1 on the other hand1 add a sinful character and influence of its own4 ,there is1 in other words1 a remainder of freedom1 which leaves room for personal probation1 in addition to the race-probation in ,adam4 ,kreibig1 ,vershnungslehre1 objects to the ,augustinian view that if personal sin proceeds from original1 the only thing men are guilty for is ,adam's sin2 all subsequent sin is a spontaneous development2 the individual will can only manifest its inborn character4 ,but we reply that this is a misrepresentation of ,augustine4 ,he does not thus lose sight of the remainders of freedom in man 7see references on page #fbj1 in the statement of ,augustine's view1 and in the section following this1 on ,ability1 #fdj-fdd74 ,he says that the corrupt tree may produce the wild fruit of morality1 though not the divine fruit of grace4 ,it is not true that the will is absolutely as the character4 ,though character is the surest index as to what the decisions of the will may be1 it is not an infallible one4 ,adam's first sin1 and the sins of men after regeneration1 prove this4 ,irregular1 spontaneous1 exceptional though these decisions are1 they are still acts of the will1 and they show that the agent is not bound by motives nor by character4 ,here is our answer to the question whether it be not a sin to propagate the race and produce offspring4 ,each child has a personal will which may have a probation of its own and a chance for deliverance4 ,denney1 ,studies in ,theology1 #hg-ii--8,what we inherit may be said to fix our trial1 but not our fate4 ,we belong to ,god as well as to the past40 8,all souls are mine0 7,ez4 #ah3d72 8,every one that is of the truth heareth my voice0 7,john #ah3cg74 ,thomas ,fuller3 8#a4 ,roboam begat ,abia2 that is1 a bad father begat a bad son2 #b4 ,abia begat ,asa2 that is1 a bad father begat a good son2 ,asa begat ,josaphat2 that is1 a good father a good son2 #d4 ,josaphat begat ,joram2 that is1 a good father a bad son4 ,i see1 ,lord1 from hence1 that my father's piety cannot be entailed2 that is bad news for me4 ,but ,i see that actual impiety is not always hereditary2 that is good news for my son40 ,butcher1 ,aspects of ,greek ,genius1 #aba--;,among the ,greeks1 8,the popular view was that guilt is inherited2 that is1 that the children are punished for their fathers' sins4 ,the view of schylus1 and of ,sophocles also1 was that a tendency towards guilt was inherited1 but that this tendency does not annihilate man's free will4 ,if therefore the children are punished1 they are punished for their own sins4 ,but ,sophocles saw the further truth that innocent children may suffer for their fathers' sins40 ,julius ,mller1 ,doc4 ,sin1 #b3caf--8,the merely organic theory of sin leads to naturalism1 which endangers not only the doctrine of a final judgment1 but that of personal immortality generally40 ,in preaching1 therefore1 we should begin with the known and acknowledged sins of men4 ,we should lay the same stress upon our connection with ,adam that the ,scripture does1 to explain the problem of universal and inveterate sinful tendencies1 to enforce our need of salvation from this common ruin1 and to illustrate our connection with ,christ4 ,scripture does not1 and we need not1 make our responsibility for ,adam's sin the great theme of preaching4 ,see ,a4 ,h4 ,strong1 on ,christian ,individualism1 and on ,the ,new ,theology1 in ,philosophy and ,religion1 #aef-afc1 #afd-agi4 ,h4 ,that the organic unity of the race in the transgression is a thing so remote from common experience that the preaching of it neutralizes all appeals to the conscience4 ,but whatever of truth there is in this objection is due to the self-isolating nature of sin4 ,men feel the unity of the family1 the profession1 the nation to which they belong1 and1 just in proportion to the breadth of their sympathies and their experience of divine grace1 do they enter into ,christ's feeling of unity with the race 7cf4 ,is4 #f3e2 ,lam4 #c3ci-de2 ,ezra #i3f2 ,neh4 #a3f74 ,the fact that the self-contained and self-seeking recognize themselves as responsible only for their personal acts should not prevent our pressing upon men's attention the more searching standards of the ,scriptures4 ,only thus can the ,christian find a solution for the dark problem of a corruption which is inborn yet condemnable2 only thus can the unregenerate man be led to a full knowledge of the depth of his ruin and of his absolute dependence upon ,god for salvation4 ,identification of the individual with the nation or the race3 ,is4 #f3e--8,woe is me6 for ,i am undone2 because ,i am a man of unclean lips1 and ,i dwell in the midst of a people of unclean lips02 ,lam4 #c3db--8,we have transgressed and have rebelled02 ,ezra #i3f--8;,i am ashamed and blush to lift up my face to thee1 my ,god2 for our iniquities are increased over our head02 ,neh4 #a3f--8;,i confess the sins of the children of ,israel4444 ,yea1 ,i and my father's house have sinned40 ,so ,god punishes all ,israel for ,david's sin of pride2 so the sins of ,reuben1 ,canaan1 ,achan1 ,gehazi1 are visited on their children or descendants4 ,h4 ,b4 ,smith1 ,system1 #bif1 #big--8,under the moral government of ,god one man may justly suffer on account of the sins of another4 ,an organic relation of men is regarded in the great judgment of ,god in history4444 ,there is evil which comes upon individuals1 not as punishment for their personal sins1 but still as suffering which comes under a moral government4444 ,jer4 #cb3ah reasserts the declaration of the second commandment1 that ,god visits the iniquity of the fathers upon their children4 ,it may be said that all these are merely #8consequences' of family or tribal or national or race relations1--#8,evil becomes cosmical by reason of fastening on relations which were originally adapted to making good cosmical3' but then ,god's plan must be in the consequences--a plan administered by a moral being1 over moral beings1 according to moral considerations1 and for moral ends2 and1 if that be fully taken into view1 the dispute as to 'consequences' or 'punishment' becomes a merely verbal one40 ,there is a common conscience over and above the private conscience1 and it controls individuals1 as appears in great crises like those at which the fall of ,fort ,sumter summoned men to defend the ,union and the ,proclamation of ,emancipation sounded the death-knell of slavery4 ,coleridge said that original sin is the one mystery that makes all things clear2 see ,fisher1 ,nature and ,method of ,revelation1 #aea-aeg4 ,bradford1 ,heredity1 #cd1 quotes from ,elam1 ,a ,physician's ,problems1 #e--8;,an acquired and habitual vice will rarely fail to leave its trace upon one or more of the offspring1 either in its original form1 or one closely allied4 ,the habit of the parent becomes the all but irresistible impulse of the child2 444 the organic tendency is excited to the uttermost1 and the power of will and of conscience is proportionally weakened4444 ,so the sins of the parents are visited upon the children40 ,pascal3 8,it is astonishing that the mystery which is furthest removed from our knowledge--,i mean the transmission of original sin--should be that without which we have no true knowledge of ourselves4 ,it is in this abyss that the clue to our condition takes its turnings and windings1 insomuch that man is more incomprehensible without the mystery than this mystery is incomprehensible to man40 ,yet ,pascal's perplexity was largely due to his holding the ,augustinian position that inherited sin is damning and brings eternal death1 while not holding to the cordinate ,augustinian position of a primary existence and act of the species in ,adam2 see ,shedd1 ,dogm4 ,theol41 #b3ah4 ,atomism is egotistic4 ,the purest and noblest feel most strongly that humanity is not like a heap of sand-grains or a row of bricks set on end1 but that it is an organic unity4 ,so the ,christian feels for the family and for the church4 ,so ,christ1 in ,gethsemane1 felt for the race4 ,if it be said that the tendency of the ,augustinian view is to diminish the sense of guilt for personal sins1 we reply that only those who recognize sins as rooted in sin can properly recognize the evil of them4 ,to such they are symptoms of an apostasy from ,god so deep-seated and universal that nothing but infinite grace can deliver us from it4 ,i4 ,that a constitution by which the sin of one individual involves in guilt and condemnation the nature of all men who descend from him is contrary to ,god's justice4 ,we acknowledge that no human theory can fully solve the mystery of imputation4 ,but we prefer to attribute ,god's dealings to justice rather than to sovereignty4 ,the following considerations1 though partly hypothetical1 may throw light upon the subject3 7a7 ,a probation of our common nature in ,adam1 sinless as he was and with full knowledge of ,god's law1 is more consistent with divine justice than a separate probation of each individual1 with inexperience1 inborn depravity1 and evil example1 all favoring a decision against ,god4 7b7 ,a constitution which made a common fall possible may have been indispensable to any provision of a common salvation4 7c7 ,our chance for salvation as sinners under grace may be better than it would have been as sinless ,adams under law4 7d7 ,a constitution which permitted oneness with the first ,adam in the transgression cannot be unjust1 since a like principle of oneness with ,christ1 the second ,adam1 secures our salvation4 7e7 ,there is also a physical and natural union with ,christ which antedates the fall and which is incident to man's creation4 ,the immanence of ,christ in humanity guarantees a continuous divine effort to remedy the disaster caused by man's free will1 and to restore the moral union with ,god which the race has lost by the fall4 ,thus our ruin and our redemption were alike wrought out without personal act of ours4 ,as all the natural life of humanity was in ,adam1 so all the spiritual life of humanity was in ,christ4 ,as our old nature was corrupted in ,adam and propagated to us by physical generation1 so our new nature was restored in ,christ and communicated to us by the regenerating work of the ,holy ,spirit4 ,if then we are justified upon the ground of our inbeing in ,christ1 we may in like manner be condemned on the ground of our inbeing in ,adam4 ,stearns1 in ,n4 ,eng41 ,jan4 #ahhb3ie--8,the silence of ,scripture respecting the precise connection between the first great sin and the sins of the millions of individuals who have lived since then is a silence that neither science nor philosophy has been1 or is1 able to break with a satisfactory explanation4 ,separate the twofold nature of man1 corporate and individual4 ,recognize in the one the region of necessity2 in the other the region of freedom4 ,the scientific law of heredity has brought into new currency the doctrine which the old theologians sought to express under the name of original sin1--a term which had a meaning as it was at first used by ,augustine1 but which is an awkward misnomer if we accept any other theory but his40 ,dr4 ,hovey claims that the ,augustinian view breaks down when applied to the connection between the justification of believers and the righteousness of ,christ2 for believers were not in ,christ1 as to the substance of their souls1 when he wrought out redemption for them4 ,but we reply that the life of ,christ which makes us ,christians is the same life which made atonement upon the cross and which rose from the grave for our justification4 ,the parallel between ,adam and ,christ is of the nature of analogy1 not of identity4 ,with ,adam1 we have a connection of physical life2 with ,christ1 a connection of spiritual life4 ,stahl1 ,philosophie des ,rechts1 quoted in ,olshausen's ,com4 on ,rom4 #e3ab-ba--8;,adam is the original matter of humanity2 ,christ is its original idea in ,god2 both personally living4 ,mankind is one in them4 ,therefore ,adam's sin became the sin of all2 ,christ's sacrifice the atonement for all4 ,every leaf of a tree may be green or wither by itself2 but each suffers by the disease of the root1 and recovers only by its healing4 ,the shallower the man1 so much more isolated will everything appear to him2 for upon the surface all lies apart4 ,he will see in mankind1 in the nation1 nay1 even in the family1 mere individuals1 where the act of the one has no connection with that of the other4 ,the profounder the man1 the more do these inward relations of unity1 proceeding from the very centre1 force themselves upon him4 ,yea1 the love of our neighbor is itself nothing but the deep feeling of this unity2 for we love him only1 with whom we feel and acknowledge ourselves to be one4 ,what the ,christian love of our neighbor is for the heart1 that unity of race is for the understanding4 ,if sin through one1 and redemption through one1 is not possible1 the command to love our neighbor is also unintelligible4 ,christian ethics and ,christian faith are therefore in truth indissolubly united4 ,christianity effects in history an advance like that from the animal kingdom to man1 by its revealing the essential unity of men1 the consciousness of which in the ancient world had vanished when the nations were separated40 ,if the sins of the parents were not visited upon the children1 neither could their virtues be2 the possibility of the one involves the possibility of the other4 ,if the guilt of our first father could not be transmitted to all who derive their life from him1 then the justification of ,christ could not be transmitted to all who derive their life from him4 ,we do not1 however1 see any ,scripture warrant for the theory that all men are justified from original sin by virtue of their natural connection with ,christ4 ,he who is the life of all men bestows manifold temporal blessings upon the ground of his atonement4 ,but justification from sin is conditioned upon conscious surrender of the human will and trust in the divine mercy4 ,the immanent ,christ is ever urging man individually and collectively toward such decision4 ,but the acceptance or rejection of the offered grace is left to man's free will4 ,this principle enables us properly to estimate the view of ,dr4 ,henry ,e4 ,robins which follows4 ,h4 ,e4 ,robins1 ,harmony of ,ethics with ,theology1 #ea--8;,all men born of ,adam stand in such a relation to ,christ that salvation is their birthright under promise--a birthright which can only be forfeited by their intelligent1 personal1 moral action1 as was ,esau's40 ,dr4 ,robins holds to an inchoate justification of all--a justification which becomes actual and complete only when the soul closes with ,christ's offer to the sinner4 ,we prefer to say that humanity in ,christ is ideally justified because ,christ himself is justified1 but that individual men are justified only when they consciously appropriate his offered grace or surrender themselves to his renewing ,spirit4 ,allen1 ,jonathan ,edwards1 #cab--8,the grace of ,god is as organic in its relation to man as is the evil in his nature4 ,grace also reigns wherever justice reigns40 ,william ,ashmore1 on the ,new ,trial of the ,sinner1 in ,christian ,review1 #bf3bde-bfd--8,there is a gospel of nature commensurate with the law of nature2 ,rom4 #c3bb--#8unto all1 and upon all them that believe'2 the first #8all' is unlimited2 the second #8all' is limited to those who believe40 ,r4 ,w4 ,dale1 ,ephesians1 #ahj--8,our fortunes were identified with the fortunes of ,christ2 in the divine thought and purpose we were inseparable from him4 ,had we been true and loyal to the divine idea1 the energy of ,christ's righteousness would have drawn us upward to height after height of goodness and joy1 until we ascended from this earthly life to the larger powers and loftier services and richer delights of other and diviner worlds2 and still1 through one golden age of intellectual and ethical and spiritual growth after another1 we should have continued to rise towards ,christ's transcendent and infinite perfection4 ,but we sinned2 and as the union between ,christ and us could not be broken without the final and irrevocable defeat of the divine purpose1 ,christ was drawn down from the serene heavens to the confused and troubled life of our race1 to pain1 to temptation1 to anguish1 to the cross and to the grave1 and so the mystery of his atonement for our sin was consummated40 ,for replies to the foregoing and other objections1 see ,schaff1 in ,bib4 ,sac41 #e3bcj2 ,shedd1 ,sermons to the ,nat4 ,man1 #bff-bhd2 ,baird1 ,elohim ,revealed1 #ejg-eji1 #ebi-edd2 ,birks1 ,difficulties of ,belief1 #acd-ahh2 ,edwards1 ,original ,sin1 in ,works1 #b3dgc-eaj2 ,atwater1 on ,calvinism in ,doctrine and ,life1 in ,princeton ,review1 #ahge3gc2 ,stearns1 ,evidence of ,christian ,experience1 #if-ajj4 ,per contra1 see ,moxom1 in ,bap4 ,rev41 #ahha3bgc-bhg2 ,park1 ,discourses1 #baj-bcc2 ,bradford1 ,heredity1 #bcg4 ,section ,,vi4--,consequences ,of ,sin ,to ,adam's ,posterity4 ,as the result of ,adam's transgression1 all his posterity are born in the same state into which he fell4 ,but since law is the all-comprehending demand of harmony with ,god1 all moral consequences flowing from transgression are to be regarded as sanctions of law1 or expressions of the divine displeasure through the constitution of things which he has established4 ,certain of these consequences1 however1 are earlier recognized than others and are of minor scope2 it will therefore be useful to consider them under the three aspects of depravity1 guilt1 and penalty4 ,i4 ,depravity4 ,by this we mean1 on the one hand1 the lack of original righteousness or of holy affection toward ,god1 and1 on the other hand1 the corruption of the moral nature1 or bias toward evil4 ,that such depravity exists has been abundantly shown1 both from ,scripture and from reason1 in our consideration of the universality of sin4 ,salvation is twofold3 deliverance from the evil--the penalty and the power of sin2 and accomplishment of the good--likeness to ,god and realization of the true idea of humanity4 ,it includes all these for the race as well as for the individual3 removal of the barriers that keep men from each other2 and the perfecting of society in communion with ,god2 or1 in other words1 the kingdom of ,god on earth4 ,it was the nature of man1 when he first came from the hand of ,god1 to fear1 love1 and trust ,god above all things4 ,this tendency toward ,god has been lost2 sin has altered and corrupted man's innermost nature4 ,in place of this bent toward ,god there is a fearful bent toward evil4 ,depravity is both negative--absence of love and of moral likeness to ,god--and positive--presence of manifold tendencies to evil4 ,two questions only need detain us3 #a4 ,depravity partial or total8 ,the ,scriptures represent human nature as totally depraved4 ,the phrase 8total depravity10 however1 is liable to misinterpretation1 and should not be used without explanation4 ,by the total depravity of universal humanity we mean3 ,a4 ,negatively1--not that every sinner is3 7a7 ,destitute of conscience1--for the existence of strong impulses to right1 and of remorse for wrong-doing1 show that conscience is often keen2 7b7 devoid of all qualities pleasing to men1 and useful when judged by a human standard1--for the existence of such qualities is recognized by ,christ2 7c7 prone to every form of sin1--for certain forms of sin exclude certain others2 7d7 intense as he can be in his selfishness and opposition to ,god1--for he becomes worse every day4 7a7 ,john #h3i--8;,and they1 when they heard it1 went out one by one1 beginning from the eldest1 even unto the last0 7,john #g3ec-h3aa1 though not written by ,john1 is a perfectly true narrative1 descended from the apostolic age74 ,the muscles of a dead frog's leg will contract when a current of electricity is sent into them4 ,so the dead soul will thrill at touch of the divine law4 ,natural conscience1 combined with the principle of self-love1 may even prompt choice of the good1 though no love for ,god is in the choice4 ,bengel3 8,we have lost our likeness to ,god2 but there remains notwithstanding an indelible nobility which we ought to revere both in ourselves and in others4 ,we still have remained men1 to be conformed to that likeness1 through the divine blessing to which man's will should subscribe4 ,this they forget who speak evil of human nature4 ,absalom fell out of his father's favor2 but the people1 for all that1 recognized in him the son of the king40 7b7 ,mark #aj3ba--8;,and ,jesus looking upon him loved him40 ,these very qualities1 however1 may show that their possessors are sinning against great light and are the more guilty2 cf4 ,mal4 #a3f--8;,a son honoreth his father1 and a servant his master3 if then ,i am a father1 where is mine honor8 and if ,i am a master1 where is my fear80 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #b3ge--8,the assertor of the total depravity of human nature1 of its absolute blindness and incapacity1 presupposes in himself and in others the presence of a criterion or principle of good1 in virtue of which he discerns himself to be wholly evil2 yet the very proposition that human nature is wholly evil would be unintelligible unless it were false4444 ,consciousness of sin is a negative sign of the possibility of restoration4 ,but it is not in itself proof that the possibility will become actuality40 ,a ruined temple may have beautiful fragments of fluted columns1 but it is no proper habitation for the god for whose worship it was built4 7c7 ,mat4 #bc3bc--8ye tithe mint and anise and cummin1 and have left undone the weightier matters of the law1 justice and mercy1 and faith3 but these ye ought to have done1 and not to have left the other undone02 ,rom4 #b3ad--8when ,gentiles that have not the law do by nature the things of the law1 these1 not having the law1 are the law unto themselves2 in that they show the work of the law written in their hearts1 their conscience bearing witness therewith40 ,the sin of miserliness may exclude the sin of luxury2 the sin of pride may exclude the sin of sensuality4 ,shakespeare1 ,othello1 #b3c--8;,it hath pleased the devil ,drunkenness to give place to the devil ,wrath40 ,franklin ,carter1 ,life of ,mark ,hopkins1 #cba-cbc--;,dr4 ,hopkins did not think that the sons of ,god should describe themselves as once worms or swine or vipers4 ,yet he held that man could sink to a degradation below the brute3 8,no brute is any more capable of rebelling against ,god than of serving him2 is any more capable of sinking below the level of its own nature than of rising to the level of man4 ,no brute can be either a fool or a fiend4444 ,in the way that sin and corruption came into the spiritual realm we find one of those analogies to what takes place in the lower forms of being that show the unity of the system throughout4 ,all disintegration and corruption of matter is from the domination of a lower over a higher law4 ,the body begins to return to its original elements as the lower chemical and physical forces begin to gain ascendancy over the higher force of life4 ,in the same way all sin and corruption in man is from his yielding to a lower law or principle of action in opposition to the demands of one that is higher40 7d7 ,gen4 #ae3af--8the iniquity of the ,amorite is not yet full02 #b ,tim4 #c3ac--8;evil men and impostors shall wax worse and worse40 ,depravity is not simply being deprived of good4 ,depravation 7de1 and pravus1 crooked1 perverse7 is more than deprivation4 ,left to himself man tends downward1 and his sin increases day by day4 ,but there is a divine influence within which quickens conscience and kindles aspiration for better things4 ,the immanent ,christ is 8the light which lighteth every man0 7,john #a3i74 ,prof4 ,wm4 ,adams ,brown3 8,in so far as ,god's ,spirit is at work among men and they receive #8the ,light which lighteth every man1' we must qualify our statement of total depravity4 ,depravity is not so much a state as a tendency4 ,with growing complexity of life1 sin becomes more complex4 ,adam's sin was not the worst4 #8,it shall be more tolerable for the land of ,sodom in the day of judgment1 than for thee' 7,mat4 #aa3bd740 ,men are not yet in the condition of demons4 ,only here and there have they attained to 8a disinterested love of evil40 ,such men are few1 and they were not born so4 ,there are degrees in depravity4 ,e4 ,g4 ,robinson3 8,there is a good streak left in the devil yet40 ,even ,satan will become worse than he now is4 ,the phrase 8total depravity0 has respect only to relations to ,god1 and it means incapability of doing anything which in the sight of ,god is a good act4 ,no act is perfectly good that does not proceed from a true heart and constitute an expression of that heart4 ,yet we have no right to say that every act of an unregenerate man is displeasing to ,god4 ,right acts from right motives are good1 whether performed by a ,christian or by one who is unrenewed in heart4 ,such acts1 however1 are always prompted by ,god1 and thanks for them are due to ,god and not to him who performed them4 ,b4 ,positively1--that every sinner is3 7a7 totally destitute of that love to ,god which constitutes the fundamental and all-inclusive demand of the law2 7b7 chargeable with elevating some lower affection or desire above regard for ,god and his law2 7c7 supremely determined1 in his whole inward and outward life1 by a preference of self to ,god2 7d7 possessed of an aversion to ,god which1 though sometimes latent1 becomes active enmity1 so soon as ,god's will comes into manifest conflict with his own2 7e7 disordered and corrupted in every faculty1 through this substitution of selfishness for supreme affection toward ,god2 7f7 credited with no thought1 emotion1 or act of which divine holiness can fully approve2 7g7 subject to a law of constant progress in depravity1 which he has no recuperative energy to enable him successfully to resist4 7a7 ,john #e3db--8;,but ,i know you1 that ye have not the love of ,god in yourselves40 7b7 #b ,tim4 #c3d--8lovers of pleasure rather than lovers of ,god02 cf4 ,mal #a3f--8;,a son honoreth his father1 and a servant his master3 if then ,i am a father1 where is mine honor8 and if ,i am a master1 where is my fear80 7c7 #b ,tim4 #c3b--8lovers of self02 7d7 ,rom4 #h3g--8the mind of the flesh is enmity against ,god40 7e7 ,eph4 #d3ah--8;darkened in their understanding4444 hardening of their heart02 ,tit4 #a3ae--8;both their mind and their conscience are defiled02 #b ,cor4 #g3a--8;defilement of flesh and spirit02 ,heb4 #c3ab--8;an evil heart of unbelief02 7f7 ,rom4 #c3i--8they are all under sin02 #g3ah--8;in me1 that is1 in my flesh1 dwelleth no good thing40 7g7 ,rom4 #g3ah--8to will is present with me1 but to do that which is good is not02 #bc--8law in my members1 warring against the law of my mind1 and bringing me into captivity under the law of sin which is in my members40 ,every sinner would prefer a milder law and a different administration4 ,but whoever does not love ,god's law does not truly love ,god4 ,the sinner seeks to secure his own interests rather than ,god's4 ,even so-called religious acts he performs with preference of his own good to ,god's glory4 ,he disobeys1 and always has disobeyed1 the fundamental law of love4 ,he is like a railway train on a down grade1 and the brakes must be applied by ,god or destruction is sure4 ,there are latent passions in every heart which if let loose would curse the world4 ,many a man who escaped from the burning ,iroquois ,theatre in ,chicago1 proved himself a brute and a demon1 by trampling down fugitives who cried for mercy4 ,denney1 ,studies in ,theology1 #hc--8,the depravity which sin has produced in human nature extends to the whole of it4 ,there is no part of man's nature which is unaffected by it4 ,man's nature is all of a piece1 and what affects it at all affects it altogether4 ,when the conscience is violated by disobedience to the will of ,god1 the moral understanding is darkened1 and the will is enfeebled4 ,we are not constructed in water-tight compartments1 one of which might be ruined while the others remained intact40 ,yet over against total depravity1 we must set total redemption2 over against original sin1 original grace4 ,christ is in every human heart mitigating the affects of sin1 urging to repentance1 and 8able to save to the uttermost them that draw near unto ,god through him0 7,heb4 #g3be74 ,even the unregenerate heathen may 8put away 444 the old man0 and 8put on the new man0 7,eph4 #d3bc1 #bd71 being delivered 8out of the body of this death 444 through ,jesus ,christ our ,lord0 7,rom4 #g3bd1 #be74 ,h4 ,b4 ,smith1 ,system1 #bgg--8;,by total depravity is never meant that men are as bad as they can be2 nor that they have not1 in their natural condition1 certain amiable qualities2 nor that they may not have virtues in a limited sense 7justitia civilis74 ,but it is meant 7#a7 that depravity1 or the sinful condition of man1 infects the whole man3 intellect1 feeling1 heart and will2 7#b7 that in each unrenewed person some lower affection is supreme2 and 7#c7 that each such is destitute of love to ,god4 ,on these positions3 as to 7#a7 the power of depravity over the whole man1 we have given proof from ,scripture2 as to 7#b7 the fact that in every unrenewed man some lower affection is supreme1 experience may be always appealed to2 men know that their supreme affection is fixed on some lower good--intellect1 heart1 and will going together in it2 or that some form of selfishness is predominant--using selfish in a general sense--self seeks its happiness in some inferior object1 giving to that its supreme affection2 as to 7#c7 that every unrenewed person is without supreme love to ,god1 it is the point which is of greatest force1 and is to be urged with the strongest effect1 in setting forth the depth and #8totality' of man's sinfulness3 unrenewed men have not that supreme love of ,god which is the substance of the first and great command40 ,see also ,shedd1 ,discourses and ,essays1 #bdh2 ,baird1 ,elohim ,revealed1 #eaj-ebb2 ,chalmers1 ,institutes1 #a3eai-edb2 ,cunningham1 ,hist4 ,theology1 #a3eaf-eca2 ,princeton ,review1 #ahgg3dgj4 #b4 ,ability or inability8 ,in opposition to the plenary ability taught by the ,pelagians1 the gracious ability of the ,arminians1 and the natural ability of the ,new ,school theologians1 the ,scriptures declare the total inability of the sinner to turn himself to ,god or to do that which is truly good in ,god's sight 7see ,scripture proof below74 ,a proper conception also of the law1 as reflecting the holiness of ,god and as expressing the ideal of human nature1 leads us to the conclusion that no man whose powers are weakened by either original or actual sin can of himself come up to that perfect standard4 ,yet there is a certain remnant of freedom left to man4 ,the sinner can 7a7 avoid the sin against the ,holy ,ghost2 7b7 choose the less sin rather than the greater2 7c7 refuse altogether to yield to certain temptations2 7d7 do outwardly good acts1 though with imperfect motives2 7e7 seek ,god from motives of self-interest4 ,but on the other hand the sinner cannot 7a7 by a single volition bring his character and life into complete conformity to ,god's law2 7b7 change his fundamental preference for self and sin to supreme love for ,god2 nor 7c7 do any act1 however insignificant1 which shall meet with ,god's approval or answer fully to the demands of law4 ,so long1 then1 as there are states of intellect1 affection and will which man cannot1 by any power of volition or of contrary choice remaining to him1 bring into subjection to ,god1 it cannot be said that he possesses any sufficient ability of himself to do ,god's will2 and if a basis for man's responsibility and guilt be sought1 it must be found1 if at all1 not in his plenary ability1 his gracious ability1 or his natural ability1 but in his original ability1 when he came1 in ,adam1 from the hands of his ,maker4 ,man's present inability is natural1 in the sense of being inborn1--it is not acquired by our personal act1 but is congenital4 ,it is not natural1 however1 as resulting from the original limitations of human nature1 or from the subsequent loss of any essential faculty of that nature4 ,human nature1 at its first creation1 was endowed with ability perfectly to keep the law of ,god4 ,man has not1 even by his sin1 lost his essential faculties of intellect1 affection1 or will4 ,he has weakened those faculties1 however1 so that they are now unable to work up to the normal measure of their powers4 ,but more especially has man given to every faculty a bent away from ,god which renders him morally unable to render spiritual obedience4 ,the inability to good which now characterizes human nature is an inability that results from sin1 and is itself sin4 ,we hold1 therefore1 to an inability which is both natural and moral1--moral1 as having its source in the self-corruption of man's moral nature and the fundamental aversion of his will to ,god2--natural1 as being inborn1 and as affecting with partial paralysis all his natural powers of intellect1 affection1 conscience1 and will4 ,for his inability1 in both these aspects of it1 man is responsible4 ,the sinner can do one very important thing1 viz43 give attention to divine truth4 ,ps4 #aai3ei--8;,i thought on my ways1 ,and turned my feet unto thy testimonies40 ,g4 ,w4 ,northrup3 8,the sinner can seek ,god from3 7a7 self-love1 regard for his own interest2 7b7 feeling of duty1 sense of obligation1 awakened conscience2 7c7 gratitude for blessings already received2 7d7 aspiration after the infinite and satisfying40 ,denney1 ,studies in ,theology1 #he--8;,a witty ,french moralist has said that ,god does not need to grudge to his enemies even what they call their virtues2 and neither do ,god's ministers4444 ,but there is one thing which man cannot do alone1--he cannot bring his state into harmony with his nature4 ,when a man has been discovered who has been able1 without ,christ1 to reconcile himself to ,god and to obtain dominion over the world and over sin1 then the doctrine of inability1 or of the bondage due to sin1 may be denied2 then1 but not till then40 ,the ,free ,church of ,scotland1 in the ,declaratory ,act of #ahib1 says 8that1 in holding and teaching1 according to the ,confession of ,faith1 the corruption of man's whole nature as fallen1 this church also maintains that there remain tokens of his greatness as created in the image of ,god2 that he possesses a knowledge of ,god and of duty2 that he is responsible for compliance with the moral law and with the gospel2 and that1 although unable without the aid of the ,holy ,spirit to return to ,god1 he is yet capable of affections and actions which in themselves are virtuous and praiseworthy40 ,to the use of the term 8natural ability0 to designate merely the sinner's possession of all the constituent faculties of human nature1 we object upon the following grounds3 ,a4 ,quantitative lack4--,the phrase 8natural ability0 is misleading1 since it seems to imply that the existence of the mere powers of intellect1 affection1 and will is a sufficient quantitative qualification for obedience to ,god's law1 whereas these powers have been weakened by sin1 and are naturally unable1 instead of naturally able1 to render back to ,god with interest the talent first bestowed4 ,even if the moral direction of man's faculties were a normal one1 the effect of hereditary and of personal sin would render naturally impossible that large likeness to ,god which the law of absolute perfection demands4 ,man has not therefore the natural ability perfectly to obey ,god4 ,he had it once1 but he lost it with the first sin4 ,when ,jean ,paul ,richter says of himself3 8,i have made of myself all that could be made out of the stuff10 he evinces a self-complacency which is due to self-ignorance and lack of moral insight4 ,when a man realizes the extent of the law's demands1 he sees that without divine help obedience is impossible4 ,john ,b4 ,gough represented the confirmed drunkard's efforts at reformation as a man's walking up ,mount ,etna knee-deep in burning lava1 or as one's rowing against the rapids of ,niagara4 ,b4 ,qualitative lack4--,since the law of ,god requires of men not so much right single volitions as conformity to ,god in the whole inward state of the affections and will1 the power of contrary choice in single volitions does not constitute a natural ability to obey ,god1 unless man can by those single volitions change the underlying state of the affections and will4 ,but this power man does not possess4 ,since ,god judges all moral action in connection with the general state of the heart and life1 natural ability to good involves not only a full complement of faculties but also a bias of the affections and will toward ,god4 ,without this bias there is no possibility of right moral action1 and where there is no such possibility1 there can be no ability either natural or moral4 ,wilkinson1 ,epic of ,paul1 #ba--8;,hatred is like love ,herein1 that it1 by only being1 grows4 ,until at last usurping quite the man1 ,it overgrows him like a polypus40 ,john ,caird1 ,fund4 ,ideas1 #a3ec--8,the ideal is the revelation in me of a power that is mightier than my own4 ,the supreme command #8,thou oughtest' is the utterance1 only different in form1 of the same voice in my spirit which says #8,thou canst'2 and my highest spiritual attainments are achieved1 not by self-assertion1 but by self-renunciation and self-surrender to the infinite life of truth and righteousness that is living and reigning within me40 ,this conscious inability in one's self1 together with reception of 8the strength which ,god supplieth0 7#a ,pet4 #d3aa71 is the secret of ,paul's courage2 #b ,cor4 #ab3aj--8when ,i am weak1 then am ,i strong02 ,phil4 #b3ab1 #ac--8work out your own salvation with fear and trembling2 for it is ,god who worketh in you both to will and to work1 for his good pleasure40 ,c4 ,no such ability known4--,in addition to the psychological argument just mentioned1 we may urge another from experience and observation4 ,these testify that man is cognizant of no such ability4 ,since no man has ever yet1 by the exercise of his natural powers1 turned himself to ,god or done an act truly good in ,god's sight1 the existence of a natural ability to do good is a pure assumption4 ,there is no scientific warrant for inferring the existence of an ability which has never manifested itself in a single instance since history began4 8,solomon could not keep the ,proverbs1--so he wrote them40 ,the book of ,proverbs needs for its complement the ,new ,testament explanation of helplessness and offer of help3 ,john #ae3e--8;apart from me ye can do nothing02 #f3cg--8;him that cometh to me ,i will in no wise cast out40 ,the palsied man's inability to walk is very different from his indisposition to accept a remedy4 ,the paralytic cannot climb the cliff1 but by a rope let down to him he may be lifted up1 provided he will permit himself to be tied to it4 ,darling1 in ,presb4 and ,ref4 ,rev41 ,july1 #aija3eje--8;,if bidden1 we can stretch out a withered arm2 but ,god does not require this of one born armless4 ,we may #8hear the voice of the ,son of ,god' and #8live' 7,john #e3be71 but we shall not bring out of the tomb faculties not possessed before death40 ,d4 ,practical evil of the belief4--,the practical evil attending the preaching of natural ability furnishes a strong argument against it4 ,the ,scriptures1 in their declarations of the sinner's inability and helplessness1 aim to shut him up to sole dependence upon ,god for salvation4 ,the doctrine of natural ability1 assuring him that he is able at once to repent and turn to ,god1 encourages delay by putting salvation at all times within his reach4 ,if a single volition will secure it1 he may be saved as easily to-morrow as to-day4 ,the doctrine of inability presses men to immediate acceptance of ,god's offers1 lest the day of grace for them pass by4 ,those who care most for self are those in whom self becomes thoroughly subjected and enslaved to external influences4 ,mat4 #af3be--8whosoever would save his life shall lose it40 ,the selfish man is a straw on the surface of a rushing stream4 ,he becomes more and more a victim of circumstance1 until at last he has no more freedom than the brute4 ,ps4 #di3bj--8,man that is in honor1 and understandeth not1 ,is like the beasts that perish20 see ,r4 ,t4 ,smith1 ,man's ,knowledge of ,man and of ,god1 #aba4 ,robert ,browning1 unpublished poem3 8 #8,would a man 'scape the rod8' ,rabbi ,ben ,karshook saith1 #8,see that he turn to ,god ,the day before his death4' #8,aye1 could a man inquire ,when it shall come8' ,i say4 ,the ,rabbi's eye shoots fire--#8,then let him turn to-day4' 0 ,let us repeat1 however1 that the denial to man of all ability1 whether natural or moral1 to turn himself to ,god or to do that which is truly good in ,god's sight1 does not imply a denial of man's power to order his external life in many particulars conformably to moral rules1 or even to attain the praise of men for virtue4 ,man has still a range of freedom in acting out his nature1 and he may to a certain limited extent act down upon that nature1 and modify it1 by isolated volitions externally conformed to ,god's law4 ,he may choose higher or lower forms of selfish action1 and may pursue these chosen courses with various degrees of selfish energy4 ,freedom of choice1 within this limit1 is by no means incompatible with complete bondage of the will in spiritual things4 ,john #a3ac--8;born1 not of blood1 nor of the will of the flesh1 nor of the will of man1 but of ,god02 #c3e--8;,except one be born of water and the ,spirit1 he cannot enter into the kingdom of ,god02 #f3dd--8,no man can come to me1 except the ,father that sent me draw him02 #h3cd--8;,every one that committeth sin is the bondservant of sin02 #ae3d1 #e--8the branch cannot bear fruit of itself 444 apart from me ye can do nothing02 ,rom4 #g3ah--8;in me1 that is1 in my flesh1 dwelleth no good thing2 for to will is present with me1 but to do that which it good is not02 #bd--8,wretched man that ,i am6 who shall deliver me out of the body of this death80 #h3g1 #h--8the mind of the flesh is enmity against ,god2 for it is not subject to the law of ,god1 neither indeed can it be3 and they that are is the flesh cannot please ,god02 #a ,cor4 #b3ad--8the natural man receiveth not the things of the ,spirit of ,god3 for they are foolishness unto him2 and he cannot know them1 because they are spiritually judged02 #b ,cor4 #c3e--8not that we are sufficient of ourselves1 to account anything as from ourselves02 ,eph4 #b3a--8;dead through your trespasses and sins02 #h-aj--8;by grace have ye been saved through faith2 and that not of yourselves1 it is the gift of ,god2 not of works1 that no man should glory4 ,for we are his workmanship1 created in ,christ ,jesus for good works02 ,heb4 #aa3f--8without faith it is impossible to be well-pleasing unto him40 ,kant's 8,i ought1 therefore ,i can0 is the relic of man's original consciousness of freedom--the freedom with which man was endowed at his creation--a freedom1 now1 alas6 destroyed by sin4 ,or it may be the courage of the soul in which ,god is working anew by his ,spirit4 ,for ,kant's 8,ich soll1 also ,ich kann10 ,julius ,mller would substitute3 8,ich sollte freilich knnen1 aber ,ich kann nicht0--8,i ought indeed to be able1 but ,i am not able40 ,man truly repents only when he learns that his sin has made him unable to repent without the renewing grace of ,god4 ,emerson1 in his poem entitled 8,voluntariness10 says3 8,so near is grandeur to our dust1 ,so near is ,god to man1 ,when duty whispers low1 ,thou must1 ,the youth replies1 ,i can40 ,but1 apart from special grace1 all the ability which man at present possesses comes far short of fulfilling the spiritual demands of ,god's law4 ,parental and civil law implies a certain kind of power4 ,puritan theology called man 8free among the dead0 7,ps4 #hh3e1 ,a4 ,v474 ,there was a range of freedom inside of slavery1--the will was 8a drop of water imprisoned in a solid crystal0 7,oliver ,wendell ,holmes74 ,the man who kills himself is as dead as if he had been killed by another 7,shedd1 ,dogm4 ,theol41 #b3ajf74 ,westminster ,confession1 #i3c--8,man by his fall into a state of sin hath wholly lost all ability of will to any spiritual good accompanying salvation2 so1 as a natural man1 being altogether averse from that good and dead in sin1 he is not able by his own strength to convert himself1 or to prepare himself thereunto40 ,hopkins1 ,works1 #a3bcc-bce--8,so long as the sinner's opposition of heart and will continues1 he cannot come to ,christ4 ,it is impossible1 and will continue so1 until his unwillingness and opposition be removed by a change and renovation of his heart by divine grace1 and he be made willing in the day of ,god's power40 ,hopkins speaks of 8utter inability to obey the law of ,god1 yea1 utter impossibility40 ,hodge1 ,syst4 ,theol41 #b3beg-bgg--8;,inability consists1 not in the loss of any faculty of the soul1 nor in the loss of free agency1 for the sinner determines his own acts1 nor in mere disinclination to what is good4 ,it arises from want of spiritual discernment1 and hence want of proper affections4 ,inability belongs only to the things of the ,spirit4 ,what man cannot do is to repent1 believe1 regenerate himself4 ,he cannot put forth any act which merits the approbation of ,god4 ,sin cleaves to all he does1 and from its dominion he cannot free himself4 ,the distinction between natural and moral ability is of no value4 ,shall we say that the uneducated man can understand and appreciate the ,iliad1 because he has all the faculties that the scholar has8 ,shall we say that man can love ,god1 if he will8 ,this is false1 if will means volition4 ,it is a truism1 if will means affection4 ,the ,scriptures never thus address men and tell them that they have power to do all that ,god requires4 ,it is dangerous to teach a man this1 for until a man feels that he can do nothing1 ,god never saves him4 ,inability is involved in the doctrine of original sin2 in the necessity of the ,spirit's influence in regeneration4 ,inability is consistent with obligation1 when inability arises from sin and is removed by the removal of sin40 ,shedd1 ,dogm4 ,theol41 #b3bac-beg1 and in ,south ,church ,sermons1 #cc-ei--8,the origin of this helplessness lies1 not in creation1 but in sin4 ,god can command the ten talents or the five which he originally committed to us1 together with a diligent and faithful improvement of them4 ,because the servant has lost the talents1 is he discharged from obligation to return them with interest8 ,sin contains in itself the element of servitude4 ,in the very act of transgressing the law of ,god1 there is a reflex action of the human will upon itself1 whereby it becomes less able than before to keep that law4 ,sin is the suicidal action of the human will4 ,to do wrong destroys the power to do right4 ,total depravity carries with it total impotence4 ,the voluntary faculty may be ruined from within2 may be made impotent to holiness1 by its own action2 may surrender itself to appetite and selfishness with such an intensity and earnestness1 that it becomes unable to convert itself and overcome its wrong inclination40 ,see ,stevenson1 ,dr4 ,jekyll and ,mr4 ,hyde1--noticed in ,andover ,rev41 ,june1 #ahhf3ffd4 ,we can merge ourselves in the life of another--either bad or good2 can almost transform ourselves into ,satan or into ,christ1 so as to say with ,paul1 in ,gal #b3bj--8;it is no longer ,i that live1 but ,christ liveth in me02 or be minions of 8the spirit that now worketh in the sons of disobedience0 7,eph4 #b3b74 ,but if we yield ourselves to the influence of ,satan1 the recovery of our true personality becomes increasingly difficult1 and at last impossible4 ,there is nothing in literature sadder or more significant than the self-bewailing of ,charles ,lamb1 the gentle ,elia1 who writes in his ,last ,essays1 #bad--8;,could the youth to whom the flavor of the first wine is delicious as the opening scenes of life or the entering of some newly discovered paradise1 look into my desolation1 and be made to understand what a dreary thing it is when he shall feel himself going down a precipice with open eyes and a passive will2 to see his destruction1 and have no power to stop it2 to see all goodness emptied out of him1 and yet not be able to forget a time when it was otherwise2 to bear about the piteous spectacle of his own ruin1--could he see my fevered eye1 fevered with the last night's drinking1 and feverishly looking for to-night's repetition of the folly2 could he but feel the body of this death out of which ,i cry hourly1 with feebler outcry1 to be delivered1 it were enough to make him dash the sparkling beverage to the earth1 in all the pride of its mantling temptation40 ,for the ,arminian 8gracious ability10 see ,raymond1 ,syst4 ,theol41 #b3acj2 ,mc,clintock ,strong1 ,cyclopdia1 #aj3iij4 ,per contra1 see ,calvin1 ,institutes1 bk4 #b1 chap4 #b 7#a3bhb72 ,edwards1 ,works1 #b3dfd 7,orig4 ,sin1 #c3a72 ,bennet ,tyler1 ,works1 #gc2 ,baird1 ,elohim ,revealed1 #ebc-ebh2 ,cunningham1 ,hist4 ,theology1 #a3efg-fci2 ,turretin1 #aj3d3ai2 ,a4 ,a4 ,hodge1 ,outlines of ,theology1 #bfj-bfi2 ,thornwell1 ,theology1 #a3cid-cii2 ,alexander1 ,moral ,science1 #hi-bjh2 ,princeton ,essays1 #a3bbd-bci2 ,richards1 ,lectures on ,theology4 ,on real as distinguished from formal freedom1 see ,julius ,mller1 ,doct4 ,sin1 #b3a-bbe4 ,on ,augustine's lineamenta extrema 7of the divine image in man71 see ,wiggers1 ,augustinism and ,pelagianism1 #aai1 note4 ,see also art4 by ,a4 ,h4 ,strong1 on ,modified ,calvinism1 or ,remainders of ,freedom in ,man1 in ,bap4 ,rev41 #ahhc3bai-bdb2 and reprinted in the author's ,philosophy and ,religion1 #aad-abh4 ,,ii4 ,guilt4 #a4 ,nature of guilt4 ,by guilt we mean desert of punishment1 or obligation to render satisfaction to ,god's justice for self-determined violation of law4 ,there is a reaction of holiness against sin1 which the ,scripture denominates 8the wrath of ,god0 7,rom4 #a3ah74 ,sin is in us1 either as act or state2 ,god's punitive righteousness is over against the sinner1 as something to be feared2 guilt is a relation of the sinner to that righteousness1 namely1 the sinner's desert of punishment4 ,guilt is related to sin as the burnt spot to the blaze4 ,schiller1 ,die ,braut von ,messina3 8,das ,leben ist der ,gter hchstes nicht2 ,der ,uebel grsstes aber ist die ,schuld0--8,life is not the highest of possessions2 the greatest of ills1 however1 is guilt40 ,delitzsch3 8,die ,schamrthe ist die ,abendrthe der untergegangenen ,sonne der ursprnglichen ,gerechtigkeit0--8,the blush of shame is the evening red after the sun of original righteousness has gone down40 ,e4 ,g4 ,robinson3 8,pangs of conscience do not arise from the fear of penalty1--they are the penalty itself40 ,see chapter on ,fig-leaves1 in ,mc,ilvaine1 ,wisdom of ,holy ,scripture1 #adb-aed--8,spiritual shame for sin sought an outward symbol1 and found it in the nakedness of the lower parts of the body40 ,the following remarks may serve both for proof and for explanation3 ,a4 ,guilt is incurred only through self-determined transgression either on the part of man's nature or person4 ,we are guilty only of that sin which we have originated or have had part in originating4 ,guilt is not1 therefore1 mere liability to punishment1 without participation in the transgression for which the punishment is inflicted1--in other words1 there is no such thing as constructive guilt under the divine government4 ,we are accounted guilty only for what we have done1 either personally or in our first parents1 and for what we are1 in consequence of such doing4 ,ez4 #ah3bj--8the son shall not bear the iniquity of the father0--1 as ,calvin says 7,com4 in loco73 8,the son shall not bear the father's iniquity1 since he shall receive the reward due to himself1 and shall bear his own burden4444 ,all are guilty through their own fault4444 ,every one perishes through his own iniquity40 ,in other words1 the whole race fell in ,adam1 and is punished for its own sin in him1 not for the sins of immediate ancestors1 nor for the sin of ,adam as a person foreign to us4 ,john #i3c--8,neither did this man sin1 nor his parents0 7that he should be born blind7--,do not attribute to any special later sin what is a consequence of the sin of the race--the first sin which 8brought death into the world1 and all our woe40 ,shedd1 ,dogm4 ,theol41 #b3aie-bac4 ,b4 ,guilt is an objective result of sin1 and is not to be confounded with subjective pollution1 or depravity4 ,every sin1 whether of nature or person1 is an offense against ,god 7,ps4 #ea3d-f71 an act or state of opposition to his will1 which has for its effect ,god's personal wrath 7,ps4 #g3aa2 ,john #c3ah1 #cf71 and which must be expiated either by punishment or by atonement 7,heb4 #i3bb74 ,not only does sin1 as unlikeness to the divine purity1 involve pollution1--it also1 as antagonism to ,god's holy will1 involves guilt4 ,this guilt1 or obligation to satisfy the outraged holiness of ,god1 is explained in the ,new ,testament by the terms 8debtor0 and 8debt0 7,mat4 #f3ab2 ,luke #ac3d2 ,mat4 #e3ba2 ,rom4 #c3ai2 #f3bc2 ,eph4 #b3c74 ,since guilt1 the objective result of sin1 is entirely distinct from depravity1 the subjective result1 human nature may1 as in ,christ1 have the guilt without the depravity 7#b ,cor4 #e3ba71 or may1 as in the ,christian1 have the depravity without the guilt 7#a ,john #a3g1 #h74 ,ps4 #ea3d-f--8;,against thee1 thee only1 have ,i sinned1 ,and done that which is evil in thy sight2 ,that thou mayest be justified when thou speakest1 ,and be clear when thou judgest02 #g3aa--8;,god is a righteous judge1 ,yea1 a ,god that hath indignation every day02 ,john #c3ah--8;he that believeth not hath been judged already02 #cf--8;he that obeyeth not the ,son shall not see life1 but the wrath of ,god abideth on him02 ,heb4 #i3bb--8;apart from shedding of blood there is no remission02 ,mat4 #f3ab--8;debts02 ,luke #ac3d--8offenders0 7marg4 8debtors072 ,mat4 #e3ba--8shall be in danger of exposed to the judgment02 ,rom4 #c3ai--8that 444 all the world may be brought under the judgment of ,god02 #f3bc--8the wages of sin is death0--death is sin's desert2 ,eph4 #b3c--8;by nature children of wrath02 #b ,cor4 #e3ba--8;,him who knew no sin he made to be sin on our behalf02 #a ,john #a3g1 #h--8the blood of ,jesus his ,son cleanseth us from all sin4 ,yet ,if we say that we have no sin1 we deceive ourselves1 and the truth is not in us40 ,sin brings in its train not only depravity but guilt1 not only macula but reatus4 ,scripture sets forth the pollution of sin by its similies of 8a cage of unclean birds0 and of 8wounds1 bruises1 and putrefying sores02 by leprosy and ,levitical uncleanness1 under the old dispensation2 by death and the corruption of the grave1 under both the old and the new4 ,but ,scripture sets forth the guilt of sin1 with equal vividness1 in the fear of ,cain and in the remorse of ,judas4 ,the revulsion of ,god's holiness from sin1 and its demand for satisfaction1 are reflected in the shame and remorse of every awakened conscience4 ,there is an instinctive feeling in the sinner's heart that sin will be punished1 and ought to be punished4 ,but the ,holy ,spirit makes this need of reparation so deeply felt that the soul has no rest until its debt is paid4 ,the offending church member who is truly penitent loves the law and the church which excludes him1 and would not think it faithful if it did not4 ,so ,jesus1 when laden with the guilt of the race1 pressed forward to the cross1 saying3 8,i have a baptism to be baptised with2 and how am ,i straitened till it be accomplished60 7,luke #ab3ej2 ,mark #aj3cb74 ,all sin involves guilt1 and the sinful soul itself demands penalty1 so that all will ultimately go where they most desire to be4 ,all the great masters in literature have recognized this4 ,the inextinguishable thirst for reparation constitutes the very essence of tragedy4 ,the ,greek tragedians are full of it1 and ,shakespeare is its most impressive teacher3 ,measure for ,measure1 #e3a--8;,i am sorry that such sorrow ,i procure1 ,and so deep sticks it in my penitent heart ,that ,i crave death more willingly than mercy2 ',tis my deserving1 and ,i do entreat it02 ,cymbeline1 #e3d--8;and so1 great ,powers1 ,if you will take this audit1 take this life1 ,and cancel these cold bonds6444 ,desired1 more than constrained1 to satisfy1 444 take ,no stricter render of me than my all02 that is1 settle the account with me by taking my life1 for nothing less than that will pay my debt4 ,and later writers follow ,shakespeare4 ,marguerite1 in ,goethe's ,faust1 fainting in the great cathedral under the solemn reverberations of the ,dies ,ir2 ,dimmesdale1 in ,hawthorne's ,scarlet ,letter1 putting himself side by side with ,hester ,prynne1 his victim1 in her place of obloquy2 ,bulwer's ,eugene ,aram1 coming forward1 though unsuspected1 to confess the murder he had committed1 all these are illustrations of the inner impulse that moves even a sinful soul to satisfy the claims of justice upon it4 ,see ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #bae1 #baf4 ,on ,hawthorne1 see ,hutton1 ,essays1 #b3cgj-daf--8;,in the ,scarlet ,letter1 the minister gains fresh reverence and popularity as the very fruit of the passionate anguish with which his heart is consumed4 ,frantic with the stings of unacknowledged guilt1 he is yet taught by these very stings to understand the hearts and stir the consciences of others40 ,see also ,dinsmore1 ,atonement in ,literature and ,life4 ,nor are such scenes confined to the pages of romance4 ,in a recent trial at ,syracuse1 ,earl1 the wife-murderer1 thanked the jury that had convicted him2 declared the verdict just2 begged that no one would interfere to stay the course of justice2 said that the greatest blessing that could be conferred on him would be to let him suffer the penalty of his crime4 ,in ,plattsburg1 at the close of another trial in which the accused was a life-convict who had struck down a fellow-convict with an axe1 the jury1 after being out two hours1 came in to ask the ,judge to explain the difference between murder in the first and second degree4 ,suddenly the prisoner rose and said3 8,this was not a murder in the second degree4 ,it was a deliberate and premeditated murder4 ,i know that ,i have done wrong1 that ,i ought to confess the truth1 and that ,i ought to be hanged40 ,this left the jury nothing to do but render their verdict1 and the ,judge sentenced the murderer to be hanged1 as he confessed he deserved to be4 ,in #ahia1 ,lars ,ostendahl1 the most famous preacher of ,norway1 startled his hearers by publicly confessing that he had been guilty of immorality1 and that he could no longer retain his pastorate4 ,he begged his people for the sake of ,christ to forgive him and not to desert the poor in his asylums4 ,he was not only preacher1 but also head of a great philanthropic work4 ,such is the movement and demand of the enlightened conscience4 ,the lack of conviction that crime ought to be punished is one of the most certain signs of moral decay in either the individual or the nation 7,ps4 #ig3aj--8,ye that love the ,lord1 hate evil02 #adi3f--8,let the high praises of ,god be in their mouth1 ,and a two-edged sword in their hand0--to execute ,god's judgment upon iniquity74 ,this relation of sin to ,god shows us how ,christ is 8made sin on our behalf0 7#b ,cor4 #e3ba74 ,since ,christ is the immanent ,god1 he is also essential humanity1 the universal man1 the life of the race4 ,all the nerves and sensibilities of humanity meet in him4 ,he is the central brain to which and through which all ideas must pass4 ,he is the central heart to which and through which all pains must be communicated4 ,you cannot telephone to your friend across the town without first ringing up the central office4 ,you cannot injure your neighbor without first injuring ,christ4 ,each one of us can say of him3 8,against thee1 thee only1 have ,i sinned0 7,ps4 #ea3d74 ,because of his central and all-inclusive humanity1 ,christ can feel all the pangs of shame and suffering which rightfully belong to sinners1 but which they cannot feel1 because their sin has stupefied and deadened them4 ,the ,messiah1 if he be truly man1 must be a suffering ,messiah4 ,for the very reason of his humanity he must bear in his own person all the guilt of humanity and must be 8the ,lamb of ,god who0 takes1 and so 8takes away the sin of the world0 7,john #a3bi74 ,guilt and depravity are not only distinguishable in thought1--they are also separable in fact4 ,the convicted murderer might repent and become pure1 yet he might still be under obligation to suffer the punishment of his crime4 ,the ,christian is freed from guilt 7,rom4 #h3a71 but he is not yet freed from depravity 7,rom4 #g3bc74 ,christ1 on the other hand1 was under obligation to suffer 7,luke #bd3bf2 ,acts #c3ah2 #bf3bc71 while yet he was without sin 7,heb4 #g3bf74 ,in the book entitled ,modern ,religious ,thought1 #c-bi1 ,r4 ,j4 ,campbell has an essay on ,the ,atonement1 with which1 apart from its view as to the origin of moral evil in ,god1 we are in substantial agreement4 ,he holds that 8to relieve men from their sense of guilt1 objective atonement is necessary10--we would say3 to relieve men from guilt itself--the obligation to suffer4 8,if ,christ be the eternal ,son of ,god1 that side of the divine nature which has gone forth in creation1 if he contains humanity and is present in every article and act of human experience1 then he is associated with the existence of the primordial evil4444 ,he and only he can sever the entail between man and his responsibility for personal sin4 ,christ has not sinned in man1 but he takes responsibility for that experience of evil into which humanity is born1 and the yielding to which constitutes sin4 ,he goes forth to suffer1 and actually does suffer1 in man4 ,the eternal ,son in whom humanity is contained is therefore a sufferer since creation began4 ,this mysterious passion of ,deity must continue until redemption is consummated and humanity restored to ,god4 ,thus every consequence of human ill is felt in the experience of ,christ4 ,thus ,christ not only assumes the guilt but bears the punishment of every human soul40 ,we claim however that the necessity of this suffering lies1 not in the needs of man1 but in the holiness of ,god4 ,c4 ,guilt1 moreover1 as an objective result of sin1 is not to be confounded with the subjective consciousness of guilt 7,lev4 #e3ag74 ,in the condemnation of conscience1 ,god's condemnation partially and prophetically manifests itself 7#a ,john #c3bj74 ,but guilt is primarily a relation to ,god1 and only secondarily a relation to conscience4 ,progress in sin is marked by diminished sensitiveness of moral insight and feeling4 ,as 8the greatest of sins is to be conscious of none10 so guilt may be great1 just in proportion to the absence of consciousness of it 7,ps4 #ai3ab2 #ea3f2 ,eph4 #d3ah1 #ai--74 ,there is no evidence1 however1 that the voice of conscience can be completely or finally silenced4 ,the time for repentance may pass1 but not the time for remorse4 ,progress in holiness1 on the other hand1 is marked by increasing apprehension of the depth and extent of our sinfulness1 while with this apprehension is combined1 in a normal ,christian experience1 the assurance that the guilt of our sin has been taken1 and taken away1 by ,christ 7,john #a3bi74 ,lev4 #e3ag--8;,and if any one sin1 and do any of the things which ,jehovah hath commanded not to be done2 though he knew it not1 yet is he guilty1 and shall bear his iniquity02 #a ,john #c3bj--8;because if our heart condemn us1 ,god is greater than our heart1 and knoweth all things02 ,ps4 #ai3ab--8,who can discern his errors8 ,clear thou me from hidden faults02 #ea3f--8;,behold1 thou desirest truth in the inward parts2 ,and in the hidden part thou wilt make me to know wisdom02 ,eph4 #d3ah1 #ai--8;darkened in their understanding 444 being past feeling02 ,john #a3bi--8;,behold1 the ,lamb of ,god1 that taketh away marg4 8beareth0 the sin of the world40 ,plato1 ,republic1 #a3ccj--8,when death approaches1 cares and alarms awake1 especially the fear of hell and its punishments40 ,cicero1 ,de ,divin41 #a3cj--8,then comes remorse for evil deeds40 ,persius1 ,satire #c--8;,his vice benumbs him2 his fibre has become fat2 he is conscious of no fault2 he knows not the loss he suffers2 he is so far sunk1 that there is not even a bubble on the surface of the deep40 ,shakespeare1 ,hamlet1 #c3a--8,thus conscience doth make cowards of us all02 #d3e--8,to my sick soul1 as sin's true nature is1 ,each toy seems prologue to some great amiss2 ,so full of artless jealousy is guilt1 ,it spills itself in fearing to be spilt02 ,richard ,,iii1 #e3c--8,o coward conscience1 how thou dost afflict me6444 ,my conscience hath a thousand several tongues1 and every tongue brings in a several tale1 ,and every tale condemns me for a villain02 ,tempest1 #c3c--8;,all three of them are desperate2 their great guilt1 ,like poison given to work a great time after1 ,now 'gins to bite the spirits02 ,ant4 and ,cleop41 #c3i--8,when we in our viciousness grow hard 7,o misery on't67 the wise gods seel our eyes2 ,in our own filth drop our clear judgments2 make us ,adore our errors2 laugh at us1 while we strut ,to our confusion40 ,dr4 ,shedd said once to a graduating class of young theologians3 8,would that upon the naked1 palpitating heart of each one of you might be laid one redhot coal of ,god ,almighty's wrath60 ,yes1 we add1 if only that redhot coal might be quenched by one red drop of ,christ's atoning blood4 ,dr4 ,h4 ,e4 ,robins3 8,to the convicted sinner a merely external hell would be a cooling flame1 compared with the agony of his remorse40 ,john ,milton represents ,satan as saying3 8,which way ,i fly is hell2 myself am hell40 ,james ,martineau1 ,life by ,jackson1 #aij--8;,it is of the essence of guilty declension to administer its own ansthetics40 ,but this deadening of conscience cannot last always4 ,conscience is a mirror of ,god's holiness4 ,we may cover the mirror with the veil of this world's diversions and deceits4 ,when the veil is removed1 and conscience again reflects the sunlike purity of ,god's demands1 we are visited with self-loathing and self-contempt4 ,john ,caird1 ,fund4 ,ideas1 #b3be--8,though it may cast off every other vestige of its divine origin1 our nature retains at least this one terrible prerogative of it1 the capacity of preying on itself40 ,lyttelton in ,lux ,mundi1 #bgg--8,the common fallacy that a self-indulgent sinner is no one's enemy but his own would1 were it true1 involve the further inference that such a sinner would not feel himself guilty40 ,if any dislike the doctrine of guilt1 let them remember that without wrath there is no pardon1 without guilt no forgiveness4 ,see1 on the nature of guilt1 ,julius ,mller1 ,doct4 ,sin1 #a3aic-bfg2 ,martensen1 ,christian ,dogmatics1 #bjh-bji2 ,thomasius1 ,christi ,person und ,werk1 #a3cdf2 ,baird1 ,elohim ,revealed1 #dfa-dgc2 ,delitzsch1 ,bib4 ,psychologie1 #aba-adh2 ,thornwell1 ,theology1 #a3djj-dbd4 #b4 ,degrees of guilt4 ,the ,scriptures recognize different degrees of guilt as attaching to different kinds of sin4 ,the variety of sacrifices under the ,mosaic law1 and the variety of awards in the judgment1 are to be explained upon this principle4 ,luke #ab3dg1 #dh--8shall be beaten with many stripes 444 shall be beaten with few stripes02 ,rom4 #b3f--8who will render to every man according to his works40 ,see also ,john #ai3aa--8;he that delivered me unto thee hath greater sin02 ,heb4 #b3b1 #c--;if 8every transgression 444 received a just recompense of reward2 how shall we escape1 if we neglect so great a salvation80 #aj3bh1 #bi--8;,a man that hath set at nought ,moses' law dieth without compassion on the word of two or three witnesses3 of how much sorer punishment1 think ye1 shall he be judged worthy1 who hath trodden under foot the ,son of ,god80 ,casuistry1 however1 has drawn many distinctions which lack ,scriptural foundation4 ,such is the distinction between venial sins and mortal sins in the ,roman ,catholic ,church1--every sin unpardoned being mortal1 and all sins being venial1 since ,christ has died for all4 ,nor is the common distinction between sins of omission and sins of commission more valid1 since the very omission is an act of commission4 ,mat4 #be3de--8;,inasmuch as ye did it not unto one of these least02 ,james #d3ag--8,to him therefore that knoweth to do good1 and doeth it not1 to him it is sin40 ,john ,ruskin3 8,the condemnation given from the ,judgment ,throne--most solemnly described--is for all the #8undones' and not the #8dones4' ,people are perpetually afraid of doing wrong2 but unless they are doing its reverse energetically1 they do it all day long1 and the degree does not matter40 ,the ,roman ,catholic ,church proceeds upon the supposition that she can determine the precise malignity of every offence1 and assign its proper penance at the confessional4 ,thornwell1 ,theology1 #a3dbd-dda1 says that 8all sins are venial but one--for there is a sin against the ,holy ,ghost10 yet 8not one is venial in itself--for the least proceeds from an apostate state and nature40 ,we shall see1 however1 that the hindrance to pardon1 in the case of the sin against the ,holy ,spirit1 is subjective rather than objective4 ,j4 ,spencer ,kennard3 8,roman ,catholicism in ,italy presents the spectacle of the authoritative representatives and teachers of morals and religion themselves living in all forms of deceit1 corruption1 and tyranny2 and1 on the other hand1 discriminating between venial and mortal sin1 classing as venial sins lying1 fraud1 fornication1 marital infidelity1 and even murder1 all of which may be atoned for and forgiven or even permitted by the mere payment of money2 and at the same time classing as mortal sins disrespect and disobedience to the church40 ,the following distinctions are indicated in ,scripture as involving different degrees of guilt3 ,a4 ,sin of nature1 and personal transgression4 ,sin of nature involves guilt1 yet there is greater guilt when this sin of nature reasserts itself in personal transgression2 for1 while this latter includes in itself the former1 it also adds to the former a new element1 namely1 the conscious exercise of the individual and personal will1 by virtue of which a new decision is made against ,god1 special evil habit is induced1 and the total condition of the soul is made more depraved4 ,although we have emphasized the guilt of inborn sin1 because this truth is most contested1 it is to be remembered that men reach a conviction of their native depravity only through a conviction of their personal transgressions4 ,for this reason1 by far the larger part of our preaching upon sin should consist in applications of the law of ,god to the acts and dispositions of men's lives4 ,mat4 #ai3ad--8to such belongeth the kingdom of heaven0--relative innocence of childhood2 #bc3cb--8;,fill ye up then the measure of your fathers0--personal transgression added to inherited depravity4 ,in preaching1 we should first treat individual transgressions1 and thence proceed to heart-sin1 and race-sin4 ,man is not wholly a spontaneous development of inborn tendencies1 a manifestation of original sin4 ,motives do not determine but they persuade the will1 and every man is guilty of conscious personal transgressions which may1 with the help of the ,holy ,spirit1 be brought under the condemning judgment of conscience4 ,birks1 ,difficulties of ,belief1 #afi-agd--8,original sin does not do away with the significance of personal transgression4 ,adam was pardoned3 but some of his descendants are unpardonable4 ,the second death is referred1 in ,scripture1 to our own personal guilt40 ,this is not to say that original sin does not involve as great sin as that of ,adam in the first transgression1 for original sin is the sin of the first transgression2 it is only to say that personal transgression is original sin plus the conscious ratification of ,adam's act by the individual4 8,we are guilty for what we are1 as much as for what we do4 ,our sin is not simply the sum total of all our sins4 ,there is a sinfulness which is the common denominator of all our sins40 ,it is customary to speak lightly of original sin1 as if personal sins were all for which man is accountable4 ,but it is only in the light of original sin that personal sins can be explained4 ,prov4 #ad3i1 marg4--8,fools make a mock at sin40 ,simon1 ,reconciliation1 #abb--8,the sinfulness of individual men varies2 the sinfulness of humanity is a constant quantity40 ,robert ,browning1 ,ferishtah's ,fancies3 8,man lumps his kind i' the mass4 ,god singles thence unit by unit4 ,thou and ,god exist--,so think6 for certain3 ,think the mass--mankind--,disparts1 disperses1 leaves thyself alone6 ,ask thy lone soul what laws are plain to thee1--,thou and no other1 stand or fall by them6 ,that is the part for thee40 ,b4 ,sins of ignorance1 and sins of knowledge4 ,here guilt is measured by the degree of light possessed1 or in other words1 by the opportunities of knowledge men have enjoyed1 and the powers with which they have been naturally endowed4 ,genius and privilege increase responsibility4 ,the heathen are guilty1 but those to whom the oracles of ,god have been committed are more guilty than they4 ,mat #aj3ae--8more tolerable for the land of ,sodom and ,gomorrah in the day of judgment1 than for that city02 ,luke #ab3dg1 #dh--8that servant1 who knew his ,lord's will 444 shall be beaten with many stripes2 but he that knew not 444 shall be beaten with few stripes02 #bc3cd--8;,father1 forgive them2 for they know not what they do0--complete knowledge would put them beyond the reach of forgiveness4 ,john #ai3aa--8;he that delivered me unto thee hath greater sin02 ,acts #ag3cj--8,the times of ignorance therefore ,god overlooked02 ,rom4 #a3cb--8who1 knowing the ordinance of ,god1 that they that practise such things are worthy of death1 not only do the same1 but also consent with them that practise them02 #b3ab--8;,for as many as have sinned without the law shall also perish without the law3 and as many as have sinned under the law shall be judged by the law02 #a ,tim4 #a3ac1 #ae1 #af--8;,i obtained mercy1 because ,i did it ignorantly in unbelief40 ,is4 #db3ai--8,who is blind 444 as ,jehovah's servant80 ,it was the ,pharisees whom ,jesus warned of the sin against the ,holy ,spirit4 ,the guilt of the crucifixion rested on ,jews rather than on ,gentiles4 ,apostate ,israel was more guilty than the pagans4 ,the greatest sinners of the present day may be in ,christendom1 not in heathendom4 ,satan was an archangel2 ,judas was an apostle2 ,alexander ,borgia was a pope4 ,jackson1 ,james ,martineau1 #cfb--8;,corruptio optimi pessima est1 as seen in a drunken ,webster1 a treacherous ,bacon1 a licentious ,goethe40 ,sir ,roger de ,coverley observed that none but men of fine parts deserve to be hanged4 ,kaftan1 ,dogmatik1 #cag--8,the greater sin often involves the lesser guilt2 the lesser sin the greater guilt40 ,robert ,browning1 ,the ,ring and the ,book1 #bbg 7,pope1 #aige7--8,there's a new tribunal now ,higher than ,god's1--the educated man's6 ,nice sense of honor in the human breast ,supersedes here the old coarse oracle60 ,dr4 ,h4 ,e4 ,robins holds that 8palliation of guilt according to light is not possible under a system of pure law1 and is possible only because the probation of the sinner is a probation of grace40 ,c4 ,sins of infirmity1 and sins of presumption4 ,here the guilt is measured by the energy of the evil will4 ,sin may be known to be sin1 yet may be committed in haste or weakness4 ,though haste and weakness constitute a palliation of the offence which springs therefrom1 yet they are themselves sins1 as revealing an unbelieving and disordered heart4 ,but of far greater guilt are those presumptuous choices of evil in which not weakness1 but strength of will1 is manifest4 ,ps4 #ai3ab1 #ac--8;,clear thou me from hidden faults4 ,keep back thy servant also from presumptuous sins02 ,is4 #e3ah--8,woe unto them that draw iniquity with cords of falsehood1 and sin as it were with a cart-rope0--not led away insensibly by sin1 but earnestly1 perseveringly1 and wilfully working away at it2 ,gal4 #f3a--8overtaken in any trespass02 #a ,tim4 #e3bd--8,some men's sins are evident1 going before unto judgment2 and some men also they follow after0--some men's sins are so open1 that they act as officers to bring to justice those who commit them2 whilst others require after-proof 7,an4 ,par4 ,bible74 ,luther represents one of the former class as saying to himself3 8,esto peccator1 et pecca fortiter40 ,on sins of passion and of reflection1 see ,bittinger1 in ,princeton ,rev41 #ahgc3bai4 ,micah #g3c1 marg4--8,both hands are put forth for evil1 to do it diligently40 ,so we ought to do good4 8,my art is my life10 said ,grisi1 the prima donna of the opera1 8,i save myself all day for that one bound upon the stage40 ,h4 ,bonar3 8,sin worketh1--,let me work too4 ,busy as sin1 my work ,i ply1 ,till ,i rest in the rest of eternity40 ,german criminal law distinguishes between intentional homicide without deliberation1 and intentional homicide with deliberation4 ,there are three grades of sin3 #a4 ,sins of ignorance1 like ,paul's persecuting2 #b4 sins of infirmity1 like ,peter's denial2 #c4 sins of presumption1 like ,david's murder of ,uriah4 ,sins of presumption were unpardonable under the ,jewish law2 they are not unpardonable under ,christ4 ,d4 ,sin of incomplete1 and sin of final1 obduracy4 ,here the guilt is measured1 not by the objective sufficiency or insufficiency of divine grace1 but by the degree of unreceptiveness into which sin has brought the soul4 ,as the only sin unto death which is described in ,scripture is the sin against the ,holy ,spirit1 we here consider the nature of that sin4 ,mat #ab3ca--8;,every sin and blasphemy shall be forgiven unto men2 but the blasphemy against the ,spirit shall not be forgiven02 #cb--8;,and whosoever shall speak a word against the ,son of man1 it shall be forgiven him2 but whosoever shall speak against the ,holy ,spirit1 it shall not be forgiven him1 neither in this world1 nor in that which is to come02 ,mark #c3bi--8whosoever shall blaspheme against the ,holy ,spirit hath never forgiveness1 but is guilty of an eternal sin02 #a ,john #e3af1 #ag--8;,if any man see his brother sinning a sin not unto death1 he shall ask1 and ,god will give him life for them that sin not unto death4 ,there is a sin into death3 not concerning this do ,i say that he should make request4 ,all unrighteousness is sin3 and there is a sin not unto death02 ,heb4 #aj3bf--8;if we sin wilfully after that we have received the knowledge of the truth1 then remaineth no more a sacrifice for sins1 but a certain fearful expectation of judgment1 and a fierceness of fire which shall devour the adversaries40 ,ritschl holds all sin that comes short of definitive rejection of ,christ to be ignorance rather than sin1 and to be the object of no condemning sentence4 ,this is to make the sin against the ,holy ,spirit the only real sin4 ,conscience and ,scripture alike contradict this view4 ,there is much incipient hardening of the heart that precedes the sin of final obduracy4 ,see ,denney1 ,studies in ,theology1 #hj4 ,the composure of the criminal is not always a sign of innocence4 ,s4 ,s4 ,times1 ,april #ab1 #aijb3bjj--8,sensitiveness of conscience and of feeling1 and responsiveness of countenance and bearing1 are to be retained by purity of life and freedom from transgression4 ,on the other hand composure of countenance and calmness under suspicion and accusation are likely to be a result of continuance in wrong doing1 with consequent hardening of the whole moral nature40 ,weismann1 ,heredity1 #b3h--8;,as soon as any organ falls into disuse1 it degenerates1 and finally is lost altogether4444 ,in parasites the organs of sense degenerate40 ,marconi's wireless telegraphy requires an attuned 8receiver40 ,the 8transmitter0 sends out countless rays into space3 only one capable of corresponding vibrations can understand them4 ,the sinner may so destroy his receptivity1 that the whole universe may be uttering ,god's truth1 yet he be unable to hear a word of it4 ,the ,outlook3 8,if a man should put out his eyes1 he could not see--nothing could make him see4 ,so if a man should by obstinate wickedness destroy his power to believe in ,god's forgiveness1 he would be in a hopeless state4 ,though ,god would still be gracious1 the man could not see it1 and so could not take ,god's forgiveness to himself40 ,the sin against the ,holy ,spirit is not to be regarded simply as an isolated act1 but also as the external symptom of a heart so radically and finally set against ,god that no power which ,god can consistently use will ever save it4 ,this sin1 therefore1 can be only the culmination of a long course of self-hardening and self-depraving4 ,he who has committed it must be either profoundly indifferent to his own condition1 or actively and bitterly hostile to ,god2 so that anxiety or fear on account of one's condition is evidence that it has not been committed4 ,the sin against the ,holy ,spirit cannot be forgiven1 simply because the soul that has committed it has ceased to be receptive of divine influences1 even when those influences are exerted in the utmost strength which ,god has seen fit to employ in his spiritual administration4 ,the commission of this sin is marked by a loss of spiritual sight2 the blind fish of the ,mammoth ,cave left light for darkness1 and so in time lost their eyes4 ,it is marked by a loss of religious sensibility2 the sensitive-plant loses ,its sensitiveness1 in proportion to the frequency with which it is touched4 ,it is marked by a loss of power to will the good2 8the lava hardens after it has broken from the crater1 and in that state cannot return to its source0 7,van ,oosterzee74 ,the same writer also remarks 7,dogmatics1 #b3dch73 8,herod ,antipas1 after earlier doubt and slavishness1 reached such deadness as to be able to mock the ,savior1 at the mention of whose name he had not long before trembled40 ,julius ,mller1 ,doctrine of ,sin1 #b3dbe--8;,it is not that divine grace is absolutely refused to any one who in true penitence asks forgiveness of this sin2 but he who commits it never fulfills the subjective conditions upon which forgiveness is possible1 because the aggravation of sin to this ultimatum destroys in him all susceptibility of repentance4 ,the way of return to ,god is closed against no one who does not close it against himself40 ,drummond1 ,natural ,law in the ,spiritual ,world1 #ig-abj1 illustrates the downward progress of the sinner by the law of degeneration in the vegetable and animal world3 pigeons1 roses1 strawberries1 all tend to revert to the primitive and wild type4 8,how shall we escape1 if we neglect so great a salvation80 7,heb4#b3c74 ,shakespeare1 ,macbeth1 #c3e--8,you all know security ,is mortals' chiefest enemy40 ,moulton1 ,shakespeare as a ,dramatic ,artist1 #ij-abd--8,richard ,,iii is the ideal villain4 ,villainy has become an end in itself4 ,richard is an artist in villainy4 ,he lacks the emotions naturally attending crime4 ,he regards villainy with the intellectual enthusiasm of the artist4 ,his villainy is ideal in its success4 ,there is a fascination of irresistibility in him4 ,he is imperturbable in his crime4 ,there is no effort1 but rather humor1 in it2 a recklessness which suggests boundless resources2 an inspiration which excludes calculation4 ,shakespeare relieves the representation from the charge of monstrosity by turning all this villainous history into the unconscious development of ,nemesis40 ,see also ,a4 ,h4 ,strong1 ,great ,poets1 #ahh-aic4 ,robert ,browning's ,guido1 in ,the ,ring and the ,book1 is an example of pure hatred of the good4 ,guido hates ,pompilia for her goodness1 and declares that1 if he catches her in the next world1 he will murder her there1 as he murdered her here4 ,alexander ,,vi1 the father of ,csar and ,lucrezia ,borgia1 the pope of cruelty and lust1 wore yet to the day of his death the look of unfailing joyousness and geniality1 yes1 of even retiring sensitiveness and modesty4 ,no fear or reproach of conscience seemed to throw gloom over his life1 as in the cases of ,tiberius and ,louis ,,xi4 ,he believed himself under the special protection of the ,virgin1 although he had her painted with the features of his paramour1 ,julia ,farnese4 ,he never scrupled at false witness1 adultery1 or murder4 ,see ,gregorovius1 ,lucrezia ,borgia1 #bid1 #bie4 ,jeremy ,taylor thus describes the progress of sin in the sinner3 8,first it startles him1 then it becomes pleasing1 then delightful1 then frequent1 then habitual1 then confirmed2 then the man is impenitent1 then obstinate1 then resolved never to repent1 then damned40 ,there is a state of utter insensibility to emotions of love or fear1 and man by his sin may reach that state4 ,the act of blasphemy is only the expression of a hardened or a hateful heart4 ,b4 ,h4 ,payne3 8,the calcium flame will char the steel wire so that it is no longer affected by the magnet4444 ,as the blazing cinders and black curling smoke which the volcano spews from its rumbling throat are the accumulation of months and years1 so the sin against the ,holy ,spirit is not a thoughtless expression in a moment of passion or rage1 but the giving vent to a state of heart and mind abounding in the accumulations of weeks and months of opposition to the gospel40 ,dr4 ,j4 ,p4 ,thompson3 8,the unpardonable sin is the knowing1 wilful1 persistent1 contemptuous1 malignant spurning of divine truth and grace1 as manifested to the soul by the convincing and illuminating power of the ,holy ,ghost40 ,dorner says that 8therefore this sin does not belong to ,old ,testament times1 or to the mere revelation of law4 ,it implies the full revelation of the grace in ,christ1 and the conscious rejection of it by a soul to which the ,spirit has made it manifest 7,acts #ag3cj--#8,the times of ignorance1 therefore1 ,god overlooked'2 ,rom4 #c3be--#8the passing over of the sins done aforetime'740 ,but was it not under the ,old ,testament that ,god said3 8,my ,spirit shall not strive with man forever0 7,gen4 #f3c71 and 8,ephraim is joined to idols2 let him alone0 7,hosea #d3ag78 ,the sin against the ,holy ,ghost is a sin against grace1 but it does not appear to be limited to ,new ,testament times4 ,it is still true that the unpardonable sin is a sin committed against the ,holy ,spirit rather than against ,christ3 ,mat4 #ab3cb--8whosoever shall speak a word against the ,son of man1 it shall be forgiven him2 but whosoever shall speak against the ,holy ,spirit1 it shall not be forgiven him1 neither in this world1 nor in that which is to come40 ,jesus warns the ,jews against it1--he does not say they had already committed it4 ,they would seem to have committed it when1 after ,pentecost1 they added to their rejection of ,christ the rejection of the ,holy ,spirit's witness to ,christ's resurrection4 ,see ,schaff1 ,sin against the ,holy ,ghost2 ,lemme1 ,snde wider den ,heiligen ,geist2 ,davis1 in ,bap4 ,rev41 #ahfb3cag-cbf2 ,nitzsch1 ,christian ,doctrine1 #bhc-bhi4 ,on the general subject of kinds of sin and degrees of guilt1 see ,kahnis1 ,dogmatik1 #c3bhd1 #bih4 ,,iii4 ,penalty4 #a4 ,idea of penalty4 ,by penalty1 we mean that pain or loss which is directly or indirectly inflicted by the ,lawgiver1 in vindication of his justice outraged by the violation of law4 ,turretin1 #a3bac--8;,justice necessarily demands that all sin be punished1 but it does not equally demand that it be punished in the very person that sinned1 or in just such time and degree40 ,so far as this statement of the great ,federal theologian is intended to explain our guilt in ,adam and our justification in ,christ1 we can assent to his words2 but we must add that the reason1 in each case1 why we suffer the penalty of ,adam's sin1 and ,christ suffers the penalty of our sins1 is not to be found in any covenant-relation1 but rather in the fact that the sinner is one with ,adam1 and ,christ is one with the believer1--in other words1 not covenant-unity1 but life-unity4 ,the word 8penalty10 like 8pain10 is derived from pna1 1 and it implies the correlative notion of desert4 ,as under the divine government there can be no constructive guilt1 so there can be no penalty inflicted by legal fiction4 ,christ's sufferings were penalty1 not arbitrarily inflicted1 nor yet borne to expiate personal guilt1 but as the just due of the human nature with which he had united himself1 and a part of which he was4 ,prof4 ,wm4 ,adams ,brown3 8,loss1 not suffering1 is the supreme penalty for ,christians4 ,the real penalty is separation from ,god4 ,if such separation involves suffering1 that is a sign of ,god's mercy1 for where there is life1 there is hope4 ,suffering is always to be interpreted as an appeal from ,god to man40 ,in this definition it is implied that3 ,a4 ,the natural consequences of transgression1 although they constitute a part of the penalty of sin1 do not exhaust that penalty4 ,in all penalty there is a personal element--the holy wrath of the ,lawgiver1--which natural consequences but partially express4 ,we do not deny1 but rather assert1 that the natural consequences of transgression are a part of the penalty of sin4 ,sensual sins are punished1 in the deterioration and corruption of the body2 mental and spiritual sins1 in the deterioration and corruption of the soul4 ,prov4 #e3bb--8;,his own iniquities shall take the wicked1 ,and he shall be holden with the cords of his sin0--as the hunter is caught in the toils which he has devised for the wild beast4 ,sin is self-detecting and self-tormenting4 ,but this is only half the truth4 ,those who would confine all penalty to the reaction of natural laws are in danger of forgetting that ,god is not simply immanent in the universe1 but is also transcendent1 and that 8to fall into the hands of the living ,god0 7,heb4 #aj3ca7 is to fall into the hands1 not simply of the law1 but also of the ,lawgiver4 ,natural law is only the regular expression of ,god's mind and will4 ,we abhor a person who is foul in body and in speech4 ,there is no penalty of sin more dreadful than its being an object of abhorrence to ,god4 ,jer4 #dd3d--8,oh1 do not this abominable thing that ,i hate60 ,add to this the law of continuity which makes sin reproduce itself1 and the law of conscience which makes sin its own detecter1 judge1 and tormentor1 and we have sufficient evidence of ,god's wrath against it1 apart from any external inflictions4 ,the divine feeling toward sin is seen in ,jesus' scourging the traffickers in the temple1 his denunciation of the ,pharisees1 his weeping over ,jerusalem1 his agony in ,gethsemane4 ,imagine the feeling of a father toward his daughter's betrayer1 and ,god's feeling toward sin may be faintly understood4 ,the deed returns to the doer1 and character determines destiny--this law is a revelation of the righteousness of ,god4 ,penalty will vindicate the divine character in the long run1 though not always in time4 ,this is recognized in all religions4 ,buddhist priest in ,japan3 8,the evil doer weaves a web around himself1 as the silkworm weaves its cocoon40 ,socrates made ,circe's turning of men into swine a mere parable of the self-brutalizing influence of sin4 ,in ,dante's ,inferno1 the punishments are all of them the sins themselves2 hence men are in hell before they die4 ,hegel3 8,penalty is the other half of crime40 ,r4 ,w4 ,emerson3 8,punishment not follows1 but accompanies1 crime40 ,sagebeer1 ,the ,bible in ,court1 #ei--8;,corruption is destruction1 and the sinner is a suicide2 penalty corresponds with transgression and is the outcome of it2 sin is death in the making2 death is sin in the final infliction40 ,j4 ,b4 ,thomas1 ,baptist ,congress1 #aija3aaj--8,what matters it whether ,i wait by night for the poacher and deliberately shoot him1 or whether ,i set the pistol so that he shall be shot by it when he commits the depredation80 ,tennyson1 ,sea ,dreams3 8,his gain is loss2 for he that wrongs his friend ,wrongs himself more1 and ever bears about ,a silent court of justice in his breast1 ,himself the judge and jury1 and himself ,the prisoner at the bar1 ever condemn'd3 ,and that drags down his life3 then comes what comes ,hereafter40 ,b4 ,the object of penalty is not the reformation of the offender or the ensuring of social or governmental safety4 ,these ends may be incidentally secured through its infliction1 but the great end of penalty is the vindication of the character of the ,lawgiver4 ,penalty is essentially a necessary reaction of the divine holiness against sin4 ,inasmuch1 however1 as wrong views of the object of penalty have so important a bearing upon our future studies of doctrine1 we make fuller mention of the two erroneous theories which have greatest currency4 7a7 ,penalty is not essentially reformatory4--,by this we mean that the reformation of the offender is not its primary design1--as penalty1 it is not intended to reform4 ,penalty1 in itself1 proceeds not from the love and mercy of the ,lawgiver1 but from his justice4 ,whatever reforming influences may in any given instance be connected with it are not parts of the penalty1 but are mitigations of it1 and they are added not in justice but in grace4 ,if reformation follows the infliction of penalty1 it is not the effect of the penalty1 but the effect of certain benevolent agencies which have been provided to turn into a means of good what naturally would be to the offender only a source of harm4 ,that the object of penalty is not reformation appears from ,scripture1 where punishment is often referred to ,god's justice1 but never to ,god's love2 from the intrinsic ill-desert of sin1 to which penalty is correlative2 from the fact that punishment must be vindicative1 in order to be disciplinary1 and just1 in order to be reformatory2 from the fact that upon this theory punishment would not be just when the sinner was already reformed or could not be reformed1 so that the greater the sin the less the punishment must be4 ,punishment is essentially different from chastisement4 ,the latter proceeds from love 7,jer4 #aj3bd--8;correct me1 but in measure2 not in thine anger02 ,heb4 #ab3f--8,whom the ,lord loveth he chasteneth074 ,punishment proceeds not from love but from justice--see ,ez4 #bh3bb--8;,i shall have executed judgments in her1 and shall be sanctified in her02 #cf3ba1 #bb--;in judgment1 8,i do not this for your sake1 but for my holy name02 ,heb4 #ab3bi--8our ,god is a consuming fire02 ,rev4 #ae3a1 #d--8wrath of ,god 444 thou only art holy 444 thy righteous acts have been made manifest02 #af3e--8,righteous art thou1 444 thou ,holy ,one1 because thou didst thus judge02 #ai3b--8true and righteous are his judgments2 for he hath judged the great harlot40 ,so untrue is the saying of ,sir ,thomas ,more's ,utopia3 8,the end of all punishment is the destruction of vice1 and the saving of men40 ,luther3 8,god has two rods3 one of mercy and goodness2 another of anger and fury40 ,chastisement is the former2 penalty the latter4 ,if the reform-theory of penalty is correct1 then to punish crime1 without asking about reformation1 makes the state the transgressor2 its punishments should be proportioned1 not to the greatness of the crime1 but to the sinner's state2 the death-penalty should be abolished1 upon the ground that it will preclude all hope of reformation4 ,but the same theory would abolish any final judgment1 or eternal punishment2 for1 when the soul becomes so wicked that there is no more hope of reform1 there is no longer any justice in punishing it4 ,the greater the sin1 the less the punishment2 and ,satan1 the greatest sinner1 should have no punishment at all4 ,modern denunciations of capital punishment are often based upon wrong conceptions of the object of penalty4 ,opposition to the doctrine of future punishment would give way1 if the opposers realized what penalty is ordained to secure4 ,harris1 ,god the ,creator1 #b3ddg1 #dea--8,punishment is not primarily reformatory2 it educates conscience and vindicates the authority of law40 ,r4 ,w4 ,dale3 8,it is not necessary to prove that hanging is beneficial to the person hanged4 ,the theory that society has no right to send a man to jail1 to feed him on bread and water1 to make him pick hemp or work a treadmill1 except to reform him1 is utterly rotten4 ,he must deserve to be punished1 or else the law has no right to punish him40 ,a ,house of ,refuge or a ,state ,industrial ,school is primarily a penal institution1 for it deprives persons of their liberty and compels them against their will to labor4 ,this loss and deprivation on their part cannot be justified except upon the ground that it is the desert of their wrong doing4 ,whatever gracious and philanthropic influences may accompany this confinement and compulsion1 they cannot of themselves explain the penal element in the institution4 ,if they could1 a habeas corpus decree could be sought1 and obtained1 from any competent court4 ,god's treatment of men in this world also combines the elements of penalty and of chastisement4 ,suffering is first of all deserved1 and this justifies its infliction4 ,but it is at the beginning accompanied with all manner of alleviating influences which tend to draw men back to ,god4 ,as these gracious influences are resisted1 the punitive element becomes preponderating1 and penalty reflects ,god's holiness rather than his love4 ,moberly1 ,atonement and ,personality1 #a-be--8,pain is not the immediate object of punishment4 ,it must be a means to an end1 a moral end1 namely1 penitence4 ,but where the depraved man becomes a human tiger1 there punishment must reach its culmination4 ,there is a punishment which is not restorative4 ,according to the spirit in which punishment is received1 it may be internal or external4 ,all punishment begins as discipline4 ,it tends to repentance4 ,its triumph would be the triumph within4 ,it becomes retributive only as the sinner refuses to repent4 ,punishment is only the development of sin4 ,the ideal penitent condemns himself1 identifies himself with righteousness by accepting penalty4 ,in proportion as penalty fails in its purpose to produce penitence1 it acquires more and more a retributive character1 whose climax is not ,calvary but ,hell40 ,alexander1 ,moral ,order and ,progress1 #cbg-ccc 7quoted in ,ritchie1 ,darwin1 and ,hegel1 #fg7--8,punishment has three characters3 ,it is retributive1 in so far as it falls under the general law that resistance to the dominant type recoils on the guilty or resistant creature2 it is preventive1 in so far as1 being a statutory enactment1 it aims at securing the maintenance of the law irrespective of the individual's character4 ,but this latter characteristic is secondary1 and the former is comprehended in the third idea1 that of reformation1 which is the superior form in which retribution appears when the type is a mental ideal and is affected by conscious persons40 ,hyslop on ,freedom1 ,responsibility1 and ,punishment1 in ,mind1 ,april1 #ahid3afg-ahi--8;,in the ,elmira ,reformatory1 out of #bbie persons paroled between #ahgf and #ahhi1 #aijg or #hc per cent4 represent a probably complete reformation4 ,determinists say that this class of persons cannot do otherwise4 ,something is wrong with their theory4 ,we conclude that #a4 ,causal responsibility justifies preventive punishment2 #b4 ,potential moral responsibility justifies corrective punishment2 #c4 ,actual moral responsibility justifies retributive punishment40 ,here we need only to point out the incorrect use of the word 8punishment10 which belongs only to the last class4 ,in the two former cases the word 8chastisement0 should have been used4 ,see ,julius ,mller1 ,lehre von der ,snde1 #a3ccd2 ,thornton1 ,old ,fashioned ,ethics1 #gj-gc2 ,dorner1 ,glaubenslehre1 #b3bch1 #bci 7,syst4 ,doct41 #c3acd1ace72 ,robertson's ,sermons1 #dth ,series1 no4 #ah 7,harper's ed41 #geb72 see also this ,compendium1 references on ,holiness1 ,a4 7d71 page #bgc4 7b7 ,penalty is not essentially deterrent and preventive4--,by this we mean that its primary design is not to protect society1 by deterring men from the commission of like offences4 ,we grant that this end is often secured in connection with punishment1 both in family and civil government and under the government of ,god4 ,but we claim that this is a merely incidental result1 which ,god's wisdom and goodness have connected with the infliction of penalty1--it cannot be the reason and ground for penalty itself4 ,some of the objections to the preceding theory apply also to this4 ,but in addition to what has been said1 we urge3 ,penalty cannot be primarily designed to secure social and governmental safety1 for the reason that it is never right to punish the individual simply for the good of society4 ,no punishment1 moreover1 will or can do good to others that is not just and right in itself4 ,punishment does good1 only when the person punished deserves punishment2 and that desert of punishment1 and not the good effects that will follow it1 must be the ground and reason why it is inflicted4 ,the contrary theory would imply that the criminal might go free but for the effect of his punishment on others1 and that man might rightly commit crime if only he were willing to bear the penalty4 ,kant1 ,praktische ,vernunft1 #aea 7ed4 ,rosenkranz7--8,the notion of ill-desert and punishableness is necessarily implied in the idea of voluntary transgression2 and the idea of punishment excludes that of happiness in all its forms4 ,for though he who inflicts punishment may1 it is true1 also have a benevolent purpose to produce by the punishment some good effect upon the criminal1 yet the punishment must be justified first of all as pure and simple requital and retribution4444 ,in every punishment as such1 justice is the very first thing and constitutes the essence of it4 ,a benevolent purpose1 it is true1 may be conjoined with punishment2 but the criminal cannot claim this as his due1 and he has no right to reckon on it40 ,these utterances of ,kant apply to the deterrent theory as well as to the reformatory theory of penalty4 ,the element of desert or retribution is the basis of the other elements in punishment4 ,see ,james ,seth1 ,ethical ,principles1 #ccc-cch2 ,shedd1 ,dogm4 ,theology1 #b3gag2 ,hodge1 ,essays1 #acc4 ,a certain ,english judge1 in sentencing a criminal1 said that he punished him1 not for stealing sheep1 but that sheep might not be stolen4 ,but it is the greatest injustice to punish a man for the mere sake of example4 ,society cannot be benefited by such injustice4 ,the theory can give no reason why one should be punished rather than another1 nor why a second offence should be punished more heavily than the first4 ,on this theory1 moreover1 if there were but one creature in the universe1 and none existed beside himself to be affected by his suffering1 he could not justly be punished1 however great might be his sin4 ,the only principle that can explain punishment is the principle of desert4 ,see ,martineau1 ,types of ,ethical ,theory1 #b3cdh4 8,crime is most prevented by the conviction that crime deserves punishment2 the greatest deterrent agency is conscience40 ,so in the government of ,god 8there is no hint that future punishment works good to the lost or to the universe4 ,the integrity of the redeemed is not to be maintained by subjecting the lost to a punishment they do not deserve4 ,the wrong merits punishment1 and ,god is bound to punish it1 whether good comes of it or not4 ,sin is intrinsically ill-deserving4 ,impurity must be banished from ,god4 ,god must vindicate himself1 or cease to be holy0 7see art4 on the ,philosophy of ,punishment1 by ,f4 ,l4 ,patton1 in ,brit4 and ,for4 ,evang4 ,rev41 ,jan4 #ahgh3abf-aci74 ,bowne1 ,principles of ,ethics1 #ahf1 #bgd--,those who maintain punishment to be essentially deterrent and preventive 8ignore the metaphysics of responsibility and treat the problem #8positively and objectively' on the basis of physiology1 sociology1 etc41 and in the interests of public safety4 ,the question of guilt or innocence is as irrelevant as the question concerning the guilt or innocence of wasps and hornets4 ,an ancient holder of this view set forth the opinion that #8it was expedient that one man should die for the people' 7,john #ah3ad71 and so ,jesus was put to death4444 ,a mob in eastern ,europe might be persuaded that a ,jew had slaughtered a ,christian child as a sacrifice4 ,the authorities might be perfectly sure of the man's innocence1 and yet proceed to punish him because of the mob's clamor1 and the danger of an outbreak40 ,men high up in the ,french government thought it was better that ,dreyfus should suffer for the sake of ,france1 than that a scandal affecting the honor of the ,french army should be made public4 ,in perfect consistency with this principle1 ,mc,kim1 ,heredity and ,human ,progress1 #aib1 advocates infliction of painless death upon idiots1 imbeciles1 epileptics1 habitual drunkards1 insane criminals1 murderers1 nocturnal house breakers1 and all dangerous and incorrigible persons4 ,he would change the place of slaughter from our streets and homes to our penal institutions2 in other words1 he would abandon punishment1 but protect society4 ,failure to recognize holiness as the fundamental attribute of ,god1 and the affirmation of that holiness as conditioning the exercise of love1 vitiates the discussion of penalty by ,a4 ,h4 ,bradford1 ,age of ,faith1 #bdc-bej--8,what is penal suffering designed to accomplish8 ,is it to manifest the holiness of ,god8 ,is it to express the sanctity of the moral law8 ,is it simply a natural consequence8 ,does it manifest the divine ,fatherhood8 ,god does not inflict penalty simply to satisfy himself or to manifest his holiness1 any more than an earthly father inflicts suffering on his child to show his wrath against the wrongdoer or to manifest his own goodness4 ,the idea of punishment is essentially barbaric and foreign to all that is known of the ,deity4 ,penalty that is not reformatory or protective is barbarism4 ,in the home1 punishment is always discipline4 ,its object is the welfare of the child and the family4 ,punishment as an expression of wrath or enmity1 with no remedial purpose beyond1 is a relic of barbarism4 ,it carries with it the content of vengeance4 ,it is the expression of anger1 of passion1 or at best of cold justice4 ,penal suffering is undoubtedly the divine holiness expressing its hatred of sin4 ,but1 if it stops with such expression1 it is not holiness1 but selfishness4 ,if on the other hand that expression of holiness is used or permitted in order that the sinner may be made to hate his sin1 then it is no more punishment1 but chastisement4 ,on any other hypothesis1 penal suffering has no justification except the arbitrary will of the ,almighty1 and such a hypothesis is an impeachment both of his justice and his love40 ,this view seems to us to ignore the necessary reaction of divine holiness against sin2 to make holiness a mere form of love2 a means to an end and that end utilitarian2 and so to deny to holiness any independent1 or even real1 existence in the divine nature4 ,the wrath of ,god is calm and judicial1 devoid of all passion or caprice1 but it is the expression of eternal and unchangeable righteousness4 ,it is vindicative but not vindictive4 ,without it there could be no government1 and ,god would not be ,god4 ,f4 ,w4 ,robertson3 8,does not the element of vengeance exist in all punishment1 and does not the feeling exist1 not as a sinful1 but as an essential1 part of human nature8 ,if so1 there must be wrath in ,god40 ,lord ,bacon3 8,revenge is a wild sort of justice40 ,stephen3 8,criminal law provides legitimate satisfaction of the passions of revenge40 ,dorner1 ,glaubenslehre1 #a3bhg4 ,per contra1 see ,bib4 ,sac41 ,apr4 #ahha3bhf-cjb2 ,h4 ,b4 ,smith1 ,system of ,theology1 #df1 #dg2 ,chitty's ed4 of ,blackstone's ,commentaries1 #d3g2 ,wharton1 ,criminal ,law1 vol4 #a1 bk4 #a1 chap4 #a4 #b4 ,the actual penalty of sin4 ,the one word in ,scripture which designates the total penalty of sin is 8death40 ,death1 however1 is twofold3 ,a4 ,physical death1--or the separation of the soul from the body1 including all those temporal evils and sufferings which result from disturbance of the original harmony between body and soul1 and which are the working of death in us4 ,that physical death is a part of the penalty of sin1 appears3 7a7 ,from ,scripture4 ,this is the most obvious import of the threatening in ,gen4 #b3ag--8thou shalt surely die02 cf4 #c3ai--8unto dust shalt thou return40 ,allusions to this threat in the ,o4 ,t4 confirm this interpretation3 ,num4 #af3bi--8visited after the visitation of all men10 where judicial visitation1 or punishment2 #bg3c 7,,lxx4-- 74 ,the prayer of ,moses in ,ps4 #ij3 #g-i1 #aa1 and the prayer of ,hezekiah in ,is4 #ch3ag1 #ah1 recognize plainly the penal nature of death4 ,the same doctrine is taught in the ,n4 ,t41 as for example1 ,john #h3dd2 ,rom4 #e3ab1 #ad1 #af1 #ag1 where the judicial phraseology is to be noted 7cf4 #a3cb72 see #f3bc also4 ,in #a ,pet4 #d3f1 physical death is spoken of as ,god's judgment against sin4 ,in #a ,cor4 #ae3ba1 #bb1 the bodily resurrection of all believers1 in ,christ1 is contrasted with the bodily death of all men1 in ,adam4 ,rom4 #d3bd1 #be2 #f3i1 #aj2 #h3c1 #aj1 #aa2 ,gal4 #c3ac1 show that ,christ submitted to physical death as the penalty of sin1 and by his resurrection from the grave gave proof that the penalty of sin was exhausted and that humanity in him was justified4 8,as the resurrection of the body is a part of the redemption1 so the death of the body is a part of the penalty40 ,ps4 #ij3g1 #i--8we are consumed in thine anger 444 all our days are passed away in thy wrath02 ,is4 #ch3ag1 #ah--8thou hast in love to my soul delivered it from the pit 444 thou hast cast all my sins behind thy back4 ,for ,sheol cannot praise thee02 ,john #h3dd--8;,he ,satan was a murderer from the beginning02 #aa3cc--;,jesus 8groaned in the spirit0 was moved with indignation at what sin had wrought2 ,rom4 #e3ab1 #ad1 #af1 #ag--8;death through sin 444 death passed unto all men1 for that all sinned 444 death reigned 444 even over them that had not sinned after the likeness of ,adam's transgression 444 the judgment came of one trespass unto condemnation 444 by the trespass of the one1 death reigned through the one02 cf4 the legal phraseology in #a3cb--8who1 knowing the ordinance of ,god1 that they that practise such things are worthy of death40 ,rom4 #f3bc--8the wages of sin is death0 death is sin's just due4 #a ,pet4 #d3f--8that they might be judged indeed according to men in the flesh0 that they might suffer physical death1 which to men in general is the penalty of sin4 #a ,cor4 #ae3ba1 #bb--8;as in ,adam all die1 so also in ,christ shall all be made alive02 ,rom4 #d3bd1 #be--8raised ,jesus our ,lord from the dead1 who was delivered up for our trespasses1 and was raised for our justification02 #f3i1 #aj--8;,christ being raised from the dead dieth no more2 death no more hath dominion over him4 ,for the death that he died1 he died unto sin once3 but the life that he liveth1 he liveth unto ,god02 #h3c1 #aj1 #aa--8;,god1 sending his own ,son in the likeness of sinful flesh and for sin1 condemned sin in the flesh 444 the body is dead because of sin0 7 a corpse1 on account of sin--,meyer2 so ,julius ,mller1 ,doct4 ,sin1 #b3bia7 444 8he that raised up ,christ ,jesus from the dead shall give life also to your mortal bodies02 ,gal4 #c3ac--8;,christ redeemed us from the curse of the law1 having become a curse for us2 for it is written1 ,cursed is every one that hangeth on a tree40 ,on the relation between death and sin1 see ,griffith-,jones1 ,ascent through ,christ1 #afi-ahe--8,they are not antagonistic1 but complementary to each other--the one spiritual and the other biological4 ,the natural fact is fitted to a moral use40 ,savage1 ,life after ,death1 #cc--8,men did not at first believe in natural death4 ,if a man died1 it was because some one had killed him4 ,no ethical reason was desired or needed4 ,at last however they sought some moral explanation1 and came to look upon death as a punishment for human sin40 ,if this has been the course of human evolution1 we should conclude that the later belief represents the truth rather than the earlier4 ,scripture certainly affirms the doctrine that death itself1 and not the mere accompaniments of death1 is the consequence and penalty of sin4 ,for this reason we cannot accept the very attractive and plausible theory which we have now to mention3 ,newman ,smyth1 ,place of ,death in ,evolution1 holds that as the bow in the cloud was appointed for a moral use1 so death1 which before had been simply the natural law of the creation1 was on occasion of man's sin appointed for a moral use4 ,it is this acquired moral character of death with which ,biblical ,genesis has to do4 ,death becomes a curse1 by being a fear and a torment4 ,animals have not this fear4 ,but in man death stirs up conscience4 ,redemption takes away the fear1 and death drops back into its natural aspect1 or even becomes a gateway to life4 ,death is a curse to no animal but man4 ,the retributive element to death is the effect of sin4 ,when man has become perfected1 death will cease to be of use1 and will1 as the last enemy1 be destroyed4 ,death here is ,nature's method of securing always fresh1 young1 thrifty life1 and the greatest possible exuberance and joy of it4 ,it is ,god's way of securing the greatest possible number and variety of immortal beings4 ,there are many schoolrooms for eternity in ,god's universe1 and a ceaseless succession of scholars through them4 ,there are many folds1 but one flock4 ,the reaper ,death keeps making room4 ,four or five generations are as many as we can individually love1 and get moral stimulus from4 ,methuselahs too many would hold back the new generations4 ,bagehot says that civilization needs first to form a cake of custom1 and secondly to break it up4 ,death1 says ,martineau1 ,study1 #a3cgb-cgd1 is the provision for taking us abroad1 before we have stayed too long at home to lose our receptivity4 ,death is the liberator of souls4 ,the death of successive generations gives variety to heaven4 ,death perfects love1 reveals it to itself1 unites as life could not4 ,as for ,christ1 so for us1 it is expedient that we should go away4 ,while we welcome this reasoning as showing how ,god has overruled evil for good1 we regard the explanation as unscriptural and unsatisfactory1 for the reason that it takes no account of the ethics of natural law4 ,the law of death is an expression of the nature of ,god1 and specially of his holy wrath against sin4 ,other methods of propagating the race and reinforcing its life could have been adopted than that which involves pain and suffering and death4 ,these do not exist in the future life1--they would not exist here1 if it were not for the fact of sin4 ,dr4 ,smyth shows how the evil of death has been overruled1--he has not shown the reason for the original existence of the evil4 ,the ,scriptures explain this as the penalty and stigma which ,god has attached to sin3 ,psalm #ij3g1 #h makes this plain3 8,for we are consumed in thine anger1 ,and in thy wrath are we troubled4 ,thou hast set our iniquities before thee1 ,our secret sins in the light of thy countenance40 ,the whole psalm has for its theme3 ,death as the wages of sin4 ,and this is the teaching of ,paul1 in ,rom4 #e3ab--8through one man sin entered into the world1 and death through sin40 7b7 ,from reason4 ,the universal prevalence of suffering and death among rational creatures cannot be reconciled with the divine justice1 except upon the supposition that it is a judicial infliction on account of a common sinfulness of nature belonging even to those who have not reached moral consciousness4 ,the objection that death existed in the animal creation before the ,fall may be answered by saying that1 but for the fact of man's sin1 it would not have existed4 ,we may believe that ,god arranged even the geologic history to correspond with the foreseen fact of human apostasy 7cf4 ,rom4 #h3bj-bc--where the creation is said to have been made subject to vanity by reason of man's sin74 ,on ,rom4 #h3bj-bc--8the creation was subjected to vanity1 not of its own will0--see ,meyer's ,com41 and ,bap4 ,quar41 #a3adc2 also ,gen4 #c3ag-ai--8;cursed is the ground for thy sake40 ,see also note on the ,relation of ,creation to the ,holiness and ,benevolence of ,god1 and references1 pages #djb1 #djc4 ,as the vertebral structure of the first fish was an 8anticipative consequence0 of man1 so the suffering and death of fish pursued and devoured by other fish were an 8anticipative consequence0 of man's foreseen war with ,god and with himself4 ,the translation of ,enoch and ,elijah1 and of the saints that remain at ,christ's second coming1 seems intended to teach us that death is not a necessary law of organized being1 and to show what would have happened to ,adam if he had been obedient4 ,he was created a 8natural10 8earthly0 body1 but might have attained a higher being1 the 8spiritual10 8heavenly0 body1 without the intervention of death4 ,sin1 however1 has turned the normal condition of things into the rare exception 7cf4 #a ,cor4 #ae3db-ej74 ,since ,christ endured death as the penalty of sin1 death to the ,christian becomes the gateway through which he enters into full communion with his ,lord 7see references below74 ,through physical death all ,christians will pass1 except those few who like ,enoch and ,elijah were translated1 and those many who shall be alive at ,christ's second coming4 ,enoch and ,elijah were possible types of those surviving saints4 ,on #a ,cor4 #ae3ea--8,we shall not all sleep1 but we shall all be changed10 see ,edward ,irving1 ,works1 #e3ace4 ,the apocryphal ,assumption of ,moses1 verse #i1 tells us that ,joshua1 being carried in vision to the spot at the moment of ,moses' decease1 beheld a double ,moses1 one dropped into the grave as belonging to the earth1 the other mingling with the angels4 ,the belief in ,moses' immortality was not conditioned upon any resuscitation of the earthly corpse2 see ,martineau1 ,seat of ,authority1 #cfd4 ,when ,paul was caught up to the third heaven1 it may have been a temporary translation of the disembodied spirit4 ,set free for a brief space from the prison house which confined it1 it may have passed within the veil and have seen and heard what mortal tongue could not describe2 see ,luckock1 ,intermediate ,state1 #d4 ,so ,lazarus probably could not tell what he saw3 8,he told it not2 or something sealed ,the lips of that ,evangelist02 see ,tennyson1 ,in ,memoriam1 xxxi4 ,nicoll1 ,life of ,christ3 8,we have every one of us to face the last enemy1 death4 ,ever since the world began1 all who have entered it sooner or later have had this struggle1 and the battle has always ended in one way4 ,two indeed escaped1 but they did not escape by meeting and mastering their foe2 they escaped by being taken away from the battle40 ,but this physical death1 for the ,christian1 has been turned by ,christ into a blessing4 ,a pardoned prisoner may be still kept in prison1 as the best possible benefit to an exhausted body2 so the external fact of physical death may remain1 although it has ceased to be penalty4 ,macaulay3 8,the aged prisoner's chains are needed to support him2 the darkness that has weakened his sight is necessary to preserve it40 ,so spiritual death is not wholly removed from the ,christian2 a part of it1 namely1 depravity1 still remains2 yet it has ceased to be punishment1--it is only chastisement4 ,when the finger unties the ligature that bound it1 the body which previously had only chastised begins to cure the trouble4 ,there is still pain1 but the pain is no longer punitive1--it is now remedial4 ,in the midst of the whipping1 when the boy repents1 his punishment is changed to chastisement4 ,john #ad3c--8;,and if ,i go and prepare a place for you1 ,i come again1 and will receive you unto myself2 that where ,i am1 there ye may be also02 #a ,cor4 #ae3ed-eg--8;,death is swallowed up in victory 444 ,o death1 where is thy sting8 ,the sting of death is sin2 and the power of sin is the law0--i4 e41 the law's condemnation1 its penal infliction2 #b ,cor4 #e3a-i--8;,for we know that if the earthly house of our tabernacle be dissolved we have a building from ,god 444 we are of good courage1 ,i say1 and are willing rather to be absent from the body1 and to be at home with the ,lord02 ,phil4 #a3ba1 #bc--8to die is gain 444 having the desire to depart and be with ,christ2 for it is very far better40 ,in ,christ and his bearing the penalty of sin1 the ,christian has broken through the circle of natural race-connection1 and is saved from corporate evil so far as it is punishment4 ,the ,christian may be chastised1 but he is never punished3 ,rom4 #h3a--8,there is therefore now no condemnation to them that are in ,christ ,jesus40 ,at the house of ,jairus ,jesus said3 8,why make ye a tumult1 and weep80 and having reproved the doleful clamorists1 8he put them all forth0 7,mark #e3ci1 #dj74 ,the wakes and requiems and masses and vigils of the churches of ,rome and of ,russia are all heathen relics1 entirely foreign to ,christianity4 ,palmer1 ,theological ,definition1 #eg--8;,death feared and fought against is terrible2 but a welcome to death is the death of death and the way to life40 ,the idea that punishment yet remains for the ,christian is 8the bridge to the papal doctrine of purgatorial fires40 ,browning's words1 in ,the ,ring and the ,book1 #b3fj--8;,in ,his face is light1 but in his shadow healing too10 are applicable to ,god's fatherly chastenings1 but not to his penal retributions4 ,on ,acts #g3fj--8;he fell asleep0--,arnot remarks3 8,when death becomes the property of the believer1 it receives a new name1 and is called sleep40 ,another has said3 8,christ did not send1 but came himself to save2 ,the ransom-price he did not lend1 but gave2 ,christ died1 the shepherd for the sheep2 ,we only fall asleep40 ,per contra1 see ,kreibig1 ,vershnungslehre1 #cge1 and ,hengstenberg1 ,ev4 ,k4-,z41 #ahfd3ajfe--8;,all suffering is punishment40 ,b4 ,spiritual death1--or the separation of the soul from ,god1 including all that pain of conscience1 loss of peace1 and sorrow of spirit1 which result from disturbance of the normal relation between the soul and ,god4 7a7 ,although physical death is a part of the penalty of sin1 it is by no means the chief part4 ,the term 8death0 is frequently used in ,scripture in a moral and spiritual sense1 as denoting the absence of that which constitutes the true life of the soul1 namely1 the presence and favor of ,god4 ,mat4 #h3bb--8;,follow me2 and leave the spiritually dead to bury their own physically dead02 ,luke #ae3cb--8this thy brother was dead1 and is alive again02 ,john #e3bd--8;,he that heareth my word1 and believeth him that sent me1 hath eternal life1 and cometh not into judgment1 but hath passed out of death into life02 #h3ea--8;,if a man keep my word1 he shall never see death02 ,rom4 #h3ac--8;if ye live after the flesh1 ye must die2 but if by the ,spirit ye put to death the deeds of the body1 ye shall live02 ,eph4 #b3a--8when ye were dead through your trespasses and sins02 #e3ad--8;,awake1 thou that sleepest1 and arise from the dead02 #a ,tim4 #e3f--8she that giveth herself to pleasure is dead while she liveth02 ,james #e3bj--8;he who converteth a sinner from the error of his way shall save a soul from death02 #a ,john #c3ad--8;,he that loveth not abideth in death02 ,rev4 #c3a--8thou hast a name that thou livest1 and thou art dead40 7b7 ,it cannot be doubted that the penalty denounced in the garden and fallen upon the race is primarily and mainly that death of the soul which consists in its separation from ,god4 ,in this sense only1 death was fully visited upon ,adam in the day on which he ate the forbidden fruit 7,gen4 #b3ag74 ,in this sense only1 death is escaped by the ,christian 7,john #aa3bf74 ,for this reason1 in the parallel between ,adam and ,christ 7,rom4 #e3ab-ba71 the apostle passes from the thought of mere physical death in the early part of the passage to that of both physical and spiritual death at its close 7verse #ba--8;as sin reigned in death1 even so might grace reign through righteousness unto eternal life through ,jesus ,christ our ,lord0--where 8eternal life0 is more than endless physical existence1 and 8death0 is more than death of the body74 ,gen4 #b3ag--8;in the day that thou eatest thereof thou shalt surely die02 ,john #aa3bf--8whosoever liveth and believeth on me shall never die02 ,rom4 #e3ad1 #ah1 #ba--8;justification of life 444 eternal life02 contrast these with 8death reigned 444 sin reigned in death40 7c7 ,eternal death may be regarded as the culmination and completion of spiritual death1 and as essentially consisting in the correspondence of the outward condition with the inward state of the evil soul 7,acts #a3be74 ,it would seem to be inaugurated by some peculiar repellent energy of the divine holiness 7,mat4 #be3da2 #b ,thess4 #a3i71 and to involve positive retribution visited by a personal ,god upon both the body and the soul of the evil-doer 7,mat4 #aj3bh2 ,heb4 #aj3ca2 ,rev4 #ad3aa74 ,acts #a3be--8;,judas fell away1 that he might go to his own place02 ,mat4 #be3da--8;,depart from me1 ye cursed1 into the eternal fire which is prepared for the devil and his angels02 #b ,thess4 #a3i--8who shall suffer punishment1 even eternal destruction from the face of the ,lord and from the glory of his might02 ,mat4 #aj3bh--8;fear him who is able to destroy both soul and body in hell02 ,heb4 #aj3ca--8;,it is a fearful thing to fall into the hands of the living ,god02 ,rev4 #ad3aa--8the smoke of their torment goeth up for ever and ever40 ,kurtz1 ,religionslehre1 #fg--8,so long as ,god is holy1 he must maintain the order of the world1 and where this is destroyed1 restore it4 ,this however can happen in no other way than this3 the injury by which the sinner has destroyed the order of the world falls back upon himself1--and this is penalty4 ,sin is the negation of the law4 ,penalty is the negation of that negation1 that is1 the restablishment of the law4 ,sin is a thrust of the sinner against the law4 ,penalty is the adverse thrust of the elastic because living law1 which encounters the sinner40 ,plato1 ,gorgias1 #dgb ,e2 #eji ,b2 #eaa ,a2 #eae ,b--8,impunity is a more dreadful curse than any punishment1 and nothing so good can befall the criminal as his retribution1 the failure of which would make a double disorder in the universe4 ,the offender himself may spend his arts in devices of escape and think himself happy if he is not found out4 ,but all this plotting is but part of the delusion of his sin2 and when he comes to himself and sees his transgression as it really is1 he will yield himself up the prisoner of eternal justice and know that it is good for him to be afflicted1 and so for the first time to be set at one with truth40 ,on the general subject of the penalty of sin1 see ,julius ,mller1 ,doct4 ,sin1 #a3bde sq42 #b3bhf-cig2 ,baird1 ,elohim ,revealed1 #bfc-bgi2 ,bushnell1 ,nature and the ,supernatural1 #aid-bai2 ,krabbe1 ,lehre von der ,snde und vom ,tode2 ,weisse1 in ,studien und ,kritiken1 #ahcf3cga2 ,s4 ,r4 ,mason1 ,truth ,unfolded1 #cfi-chd2 ,bartlett1 in ,new ,englander1 ,oct4 #ahga3fgg1 #fgh4 ,section ,,vii4--,the ,salvation ,of ,infants4 ,the views which have been presented with regard to inborn depravity and the reaction of divine holiness against it suggest the question whether infants dying before arriving at moral consciousness are saved1 and if so1 in what way4 ,to this question we reply as follows3 7a7 ,infants are in a state of sin1 need to be regenerated1 and can be saved only through ,christ4 ,job #ad3d--8,who can bring a clean thing out of an unclean8 not one02 ,ps4 #ea3e--8;,behold1 ,i was brought forth in iniquity2 ,and in sin did my mother conceive me02 ,john #c3f--8,that which is born of the flesh is flesh02 ,rom4 #e3ad--8,nevertheless death reigned from ,adam until ,moses1 even over them that had not sinned after the likeness of ,adam's transgression02 ,eph4 #b3c--8;by nature children of wrath02 #a ,cor4 #g3ad--8;else were your children unclean0--clearly intimate the naturally impure state of infants2 and ,mat4 #ai3ad--8,suffer the little children1 and forbid them not1 to come unto me0--is not only consistent with this doctrine1 but strongly confirms it2 for the meaning is3 8forbid them not to come unto me0--whom they need as a ,savior4 8,coming to ,christ0 is always the coming of a sinner1 to him who is the sacrifice for sin2 cf4 ,mat4 #aa3bh--8;,come unto me1 all ye that labor40 7b7 ,yet as compared with those who have personally transgressed1 they are recognized as possessed of a relative innocence1 and of a submissiveness and trustfulness1 which may serve to illustrate the graces of ,christian character4 ,deut #a3ci--8your little ones 444 and your children1 that this day have no knowledge of good or evil02 ,jonah #d3aa--8sixscore thousand persons that cannot discern between their right hand and their left hand02 ,rom4 #i3aa--8;for the children being not yet born1 neither having done anything good or bad02 ,mat4 #ah3c1 #d--8;,except ye turn1 and become as little children1 ye shall in no wise enter into the kingdom of heaven4 ,whosoever therefore shall humble himself as this little child1 the same is the greatest in the kingdom of heaven40 ,see ,julius ,mller1 ,doct4 ,sin1 #b3bfe4 ,wendt1 ,teaching of ,jesus1 #b3ej--8,unpretentious receptivity1 444 not the reception of the kingdom of ,god at a childlike age1 but in a childlike character 444 is the condition of entering2 444 not blamelessness1 but receptivity itself1 on the part of those who do not regard themselves as too good or too bad for the offered gift1 but receive it with hearty desire4 ,children have this unpretentious receptivity for the kingdom of ,god which is characteristic of them generally1 since they have not yet other possessions on which they pride themselves40 7c7 ,for this reason1 they are the objects of special divine compassion and care1 and through the grace of ,christ are certain of salvation4 ,mat4 #ah3e1 #f1 #aj1 #ad--8whoso shall receive one such little child in my name receiveth me3 but whoso shall cause one of these little ones that believe on me to stumble1 it is profitable for him that a great millstone should be hanged about his neck1 and that he should be sunk in the depth of the sea4444 ,see that ye despise not one of these little ones3 for ,i say unto you1 that in heaven their angels do always behold the face of my ,father who is in heaven4444 ,even so it is not the will of your ,father who is in heaven1 that one of these little ones should perish02 #ai3ad--8,suffer the little children1 and forbid them not1 to come unto me3 for to such belongeth the kingdom of heaven0--not ,god's kingdom of nature1 but his kingdom of grace1 the kingdom of saved sinners4 8,such0 means1 not children as children1 but childlike believers4 ,meyer1 on ,mat4 #ai3ad1 refers the passage to spiritual infants only3 8,not little children10 he says1 8but men of a childlike disposition40 ,geikie3 8,let the little children come unto me1 and do not forbid them1 for the kingdom of heaven is given only to such as have a childlike spirit and nature like theirs40 ,the ,savior's words do not intimate that little children are either 7#a7 sinless creatures1 or 7#b7 subjects for baptism2 but only that their 7#a7 humble teachableness1 7#b7 intense eagerness1 and 7#c7 artless trust1 illustrate the traits necessary for admission into the divine kingdom4 ,on the passages in ,matthew1 see ,commentaries of ,bengel1 ,de ,wette1 ,lange2 also ,neander1 ,planting and ,training 7ed4 ,robinson71 #djg4 ,we therefore substantially agree with ,dr4 ,a4 ,c4 ,kendrick1 in his article in the ,sunday ,school ,times3 8,to infants and children1 as such1 the language cannot apply4 ,it must be taken figuratively1 and must refer to those qualities in childhood1 its dependence1 its trustfulness1 its tender affection1 its loving obedience1 which are typical of the essential ,christian graces4444 ,if asked after the logic of our ,savior's words--how he could assign1 as a reason for allowing literal little children to be brought to him1 that spiritual little children have a claim to the kingdom of heaven--,i reply3 the persons that thus1 as a class1 typify the subjects of ,god's spiritual kingdom cannot be in themselves objects of indifference to him1 or be regarded otherwise than with intense interest4444 ,the class that in its very nature thus shadows forth the brightest features of ,christian excellence must be subjects of ,god's special concern and care40 ,to these remarks of ,dr4 ,kendrick we would add1 that ,jesus' words seem to us to intimate more than special concern and care4 ,while these words seem intended to exclude all idea that infants are saved by their natural holiness1 or without application to them of the blessings of his atonement1 they also seem to us to include infants among the number of those who have the right to these blessings2 in other words1 ,christ's concern and care go so far as to choose infants to eternal life1 and to make them subjects of the kingdom of heaven4 ,cf4 ,mat4 #ah3ad--8;it is not the will of your ,father who is in heaven1 that one of those little ones should perish0--those whom ,christ has received here1 he will not reject hereafter4 ,of course this to said to infants1 as infants4 ,to those1 therefore1 who die before coming to moral consciousness1 ,christ's words assure salvation4 ,personal transgression1 however1 involves the necessity1 before death1 of a personal repentance and faith1 in order to achieve salvation4 7d7 ,the descriptions of ,god's merciful provision as coxtensive with the ruin of the ,fall also lead us to believe that those who die in infancy receive salvation through ,christ as certainly as they inherit sin from ,adam4 ,john #c3af--8;,for ,god so loved the world0--includes infants4 ,rom4 #e3ad--8;death reigned from ,adam until ,moses1 even over them that had not sinned after the likeness of ,adam's transgression1 who is a figure of him that was to come0--there is an application to infants of the life in ,christ1 as there was an application to them of the death in ,adam2 #ai-ba--8;,for as through the one man's disobedience the many were made sinners1 even so through the obedience of the one shall the many be made righteous4 ,and the law came in besides1 that the trespass might abound2 but when sin abounded1 grace did abound more exceedingly3 that1 as sin reigned in death1 even so might grace reign through righteousness unto eternal life through ,jesus ,christ our ,lord0--as without personal act of theirs infants inherited corruption from ,adam1 so without personal act of theirs salvation is provided for them in ,christ4 ,hovey1 ,bib4 ,eschatology1 #agj1 #aga--8,though the sacred writers say nothing in respect to the future condition of those who die in infancy1 one can scarcely err in deriving from this silence a favorable conclusion4 ,that no prophet or apostle1 that no devout father or mother1 should have expressed any solicitude as to those who die before they are able to discern good from evil is surprising1 unless such solicitude was prevented by the ,spirit of ,god4 ,there are no instances of prayer for children taken away in infancy4 ,the ,savior nowhere teaches that they are in danger of being lost4 ,we therefore heartily and confidently believe that they are redeemed by the blood of ,christ and sanctified by his ,spirit1 so that when they enter the unseen world they will be found with the saints40 ,david ceased to fast and weep when his child died1 for he said3 8,i shall go to him1 but he will not return to me0 7#b ,sam4 #ab3bc74 7e7 ,the condition of salvation for adults is personal faith4 ,infants are incapable of fulfilling this condition4 ,since ,christ has died for all1 we have reason to believe that provision is made for their reception of ,christ in some other way4 #b ,cor4 #e3ae--8;he died for all02 ,mark #af3af--8;,he that believeth and is baptised shall be saved2 but he that disbelieveth shall be condemned0 7verses #i-bj are of canonical authority1 though probably not written by ,mark74 ,dr4 ,g4 ,w4 ,northrop held that1 as death to the ,christian has ceased to be penalty1 so death to all infants is no longer penalty1 ,christ having atoned for and removed the guilt of original sin for all men1 infants included4 ,but we reply that there is no evidence that there is any guilt taken away except for those who come into vital union with ,christ4 ,e4 ,g4 ,robinson1 ,christian ,theology1 #aff--8,the curse falls alike on every one by birth1 but may be alleviated or intensified by every one who comes to years of responsibility1 according as his nature which brings the curse rules1 or is ruled by1 his reason and conscience4 ,so the blessings of salvation are procured for all alike1 but may be lost or secured according to the attitude of everyone toward ,christ who alone procures them4 ,to infants1 as the curse comes without their election1 so in like manner comes its removal40 7f7 ,at the final judgment1 personal conduct is made the test of character4 ,but infants are incapable of personal transgression4 ,we have reason1 therefore1 to believe that they will be among the saved1 since this rule of decision will not apply to them4 ,mat4 #be3de1 #df--8;,inasmuch as ye did it not unto one of these least1 ye did it not unto me4 ,and these shall go away into eternal punishment02 ,rom4 #b3e1 #f--8the day of wrath and revelation of the righteous judgment of ,god2 who will render to every man according to his works40 ,norman ,fox1 ,the ,unfolding of ,baptist ,doctrine1 #bd--8,not only the ,roman ,catholics believed in the damnation of infants4 ,the ,lutherans1 in the ,augsburg ,confession1 condemn the ,baptists for affirming that children are saved without baptism--#8damnant ,anabaptistas qui 444 affirmant pueros sine baptismo salvos fieri'--and the favorite poet of ,presbyterian ,scotland1 in his ,tam ,o',shanter1 names among objects from hell #8,twa span-lang1 wee1 unchristened bairns4' ,the ,westminster ,confession1 in declaring that #8elect infants dying in infancy' are saved1 implies that non-elect infants dying in infancy are lost4 ,this was certainly taught by some of the framers of that creed40 ,yet ,john ,calvin did not believe in the damnation of infants1 as he has been charged with believing4 ,in the ,amsterdam edition of his works1 #h3ebb1 we read3 8,i do not doubt that the infants whom the ,lord gathers together from this life are regenerated by a secret operation of the ,holy ,spirit40 ,in his ,institutes1 book #d1 chap4 #af1 p4 #cce1 he speaks of the exemption of infants from the grace of salvation 8as an idea not free from execrable blasphemy40 ,the ,presb4 and ,ref4 ,rev41 ,oct4 #ahij3fcd-fea1 quotes ,calvin as follows3 8,i everywhere teach that no one can be justly condemned and perish except on account of actual sin2 and to say that the countless mortals taken from life while yet infants are precipitated from their mothers' arms into eternal death is a blasphemy to be universally detested40 ,so also ,john ,owen1 ,works1 #h3ebb--8,there are two ways by which ,god saveth infants4 ,first1 by interesting them in the covenant1 if their immediate or remote parents have been believers2 444 ,secondly1 by his grace of election1 which is most free and not tied to any conditions2 by which ,i make no doubt but ,god taketh unto him in ,christ many whose parents never knew1 or were despisers of1 the gospel40 7g7 ,since there is no evidence that children dying in infancy are regenerated prior to death1 either with or without the use of external means1 it seems most probable that the work of regeneration may be performed by the ,spirit in connection with the infant soul's first view of ,christ in the other world4 ,as the remains of natural depravity in the ,christian are eradicated1 not by death1 but at death1 through the sight of ,christ and union with him1 so the first moment of consciousness for the infant may be coincident with a view of ,christ the ,savior which accomplishes the entire sanctification of its nature4 #b ,cor4 #c3ah--8;,but we all1 beholding as in a mirror the glory of the ,lord1 are transformed into the same image from glory to glory1 even as from the ,lord the ,spirit02 #a ,john #c3b--8,we know that1 if he shall be manifested1 we shall be like him2 for we shall see him as he is40 ,if asked why more is not said upon the subject in ,scripture1 we reply3 ,it is according to the analogy of ,god's general method to hide things that are not of immediate practical value4 ,in some past ages1 moreover1 knowledge of the fact that all children dying in infancy are saved might have seemed to make infanticide a virtue4 ,while we agree with the following writers as to the salvation of all infants who die before the age of conscious and wilful transgression1 we dissent from the seemingly ,arminian tendency of the explanation which they suggest4 ,h4 ,e4 ,robins1 ,harmony of ,ethics with ,theology3 8,the judicial declaration of acquittal on the ground of the death of ,christ which comes upon all men1 into the benefits of which they are introduced by natural birth1 is inchoate justification1 and will become perfected justification through the new birth of the ,holy ,spirit1 unless the working of this divine agent is resisted by the personal moral action of those who are lost40 ,so ,william ,ashmore1 in ,christian ,review1 #bf3bde-bfd4 ,f4 ,o4 ,dickey3 8,as infants are members of the race1 and as they are justified from the penalty against inherited sin by the mediatorial work of ,christ1 so the race itself is justified from the same penalty and to the same extent as are they1 and were the race to die in infancy it would be saved40 ,the truth in the above utterances seems to us to be that ,christ's union with the race secures the objective reconciliation of the race to ,god4 ,but subjective and personal reconciliation depends upon a moral union with ,christ which can be accomplished for the infant only by his own appropriation of ,christ at death4 ,while1 in the nature of things and by the express declarations of ,scripture1 we are precluded from extending this doctrine of regeneration at death to any who have committed personal sins1 we are nevertheless warranted in the conclusion that1 certain and great as is the guilt of original sin1 no human soul is eternally condemned solely for this sin of nature1 but that1 on the other hand1 all who have not consciously and wilfully transgressed are made partakers of ,christ's salvation4 ,the advocates of a second probation1 on the other hand1 should logically hold that infants in the next world are in a state of sin1 and that at death they only enter upon a period of probation in which they may1 or may not1 accept ,christ1--a doctrine much less comforting than that propounded above4 ,see ,prentiss1 in ,presb4 ,rev41 ,july1 #ahhc3 #edh-ehj--8,lyman ,beecher and ,charles ,hodge first made current in this country the doctrine of the salvation of all who die in infancy4 ,if this doctrine be accepted1 then it follows3 7#a7 that these partakers of original sin must be saved wholly through divine grace and power2 7#b7 that in the child unborn there is the promise and potency of complete spiritual manhood2 7#c7 that salvation is possible entirely apart from the visible church and the means of grace2 7#d7 that to a full half of the race this life is not in any way a period of probation2 7#e7 that heathen may be saved who have never even heard of the gospel2 7#f7 that the providence of ,god includes in its scope both infants and heathen40 8,children exert a redeeming and reclaiming influence upon us1 their casual acts and words and simple trust recalling our world-hardened and wayward hearts again to the feet of ,god4 ,silas ,marner1 the old weaver of ,raveloe1 so pathetically and vividly described in ,george ,eliot's novel1 was a hard1 desolate1 godless old miser1 but after little ,eppie strayed into his miserable cottage that memorable winter night1 he began again to believe4 #8,i think now1' he said at last1 #8,i can trusten ,god until ,i die4' ,an incident in a ,southern hospital illustrates the power of children to call men to repentance4 ,a little girl was to undergo a dangerous operation4 ,when she mounted the table1 and the doctor was about to etherize her1 he said3 #8,before we can make you well1 we must put you to sleep4' #8,oh then1 if you are going to put me to sleep1' she sweetly said1 #8,i must say my prayers first4' ,then1 getting down on her knees1 and folding her hands1 she repeated that lovely prayer learned at every true mother's feet3 #8,now ,i lay me down to sleep1 ,i pray the ,lord my soul to keep4' ,just for a moment there were moist eyes in that group1 for deep chords were touched1 and the surgeon afterwards said3 #8,i prayed that night for the first time in thirty years4' 0 ,the child that is old enough to sin against ,god is old enough to trust in ,christ as the ,savior of sinners4 ,see ,van ,dyke1 ,christ and ,little ,children2 ,whitsitt and ,warfield1 ,infant ,baptism and ,infant ,salvation2 ,hodge1 ,syst4 ,theol41 #a3bf1 #bg2 ,ridgeley1 ,body of ,div41 #a3dbb-dbe2 ,calvin1 ,institutes1 ,,ii1 i1 #h2 ,westminster ,larger ,catechism1 x1 #c2 ,krauth1 ,infant ,salvation in the ,calvinistic ,system2 ,candlish on ,atonement1 part ii1 chap4 #a2 ,geo4 ,p4 ,fisher1 in ,new ,englander1 ,apr4 #ahfh3cch2 ,j4 ,f4 ,clarke1 ,truths and ,errors of ,orthodoxy1 #cfj4 ,,part ,,vi4 ,,soteriology1 ,,or ,,the ,,doctrine ,,of ,,salvation ,,through ,,the ,,work ,,of ,,christ ,,and ,,of ,,the ,,holy ,,spirit4 ,chapter ,i4 ,christology1 ,or ,the ,redemption ,wrought ,by ,christ4 ,section ,i4--,historical ,preparation ,for ,redemption4 ,since ,god had from eternity determined to redeem mankind1 the history of the race from the time of the ,fall to the coming of ,christ was providentially arranged to prepare the way for this redemption4 ,the preparation was two-fold3 ,i4 ,negative ,preparation1--in the history of the heathen world4 ,this showed 7#a7 the true nature of sin1 and the depth of spiritual ignorance and of moral depravity to which the race1 left to itself1 must fall2 and 7#b7 the powerlessness of human nature to preserve or regain an adequate knowledge of ,god1 or to deliver itself from sin by philosophy or art4 ,why could not ,eve have been the mother of the chosen seed1 as she doubtless at the first supposed that she was8 7,gen4 #d3a--8;and she conceived1 and bare ,cain i4 e41 8gotten01 or 8acquired01 and said1 ,i have gotten a man1 even ,jehovah074 ,why was not the cross set up at the gates of ,eden8 ,scripture intimates that a preparation was needful 7,gal #d3d--8;but when the fulness of the time came1 ,god hath sent forth his ,son074 ,of the two agencies made use of1 we have called heathenism the negative preparation4 ,but it was not wholly negative2 it was partly positive also4 ,justin ,martyr spoke of a among the heathen4 ,clement of ,alexandria called ,plato a --a ,greek-speaking ,moses4 ,notice the priestly attitude of ,pythagoras1 ,socrates1 ,plato1 ,pindar1 ,sophocles4 ,the ,bible recognizes ,job1 ,balaam1 ,melchisedek1 as instances of priesthood1 or divine communication1 outside the bounds of the chosen people4 ,heathen religions either were not religions1 or ,god had a part in them4 ,confucius1 ,buddha1 ,zoroaster1 were at least reformers1 raised up in ,god's providence4 ,gal #d3c classes ,judaism with the 8rudiments of the world10 and ,rom4 #e3bj tells us that 8the law came in beside10 as a force coperating with other human factors1 primitive revelation1 sin1 etc4 ,the positive preparation in heathenism receives greater attention when we conceive of ,christ as the immanent ,god1 revealing himself in conscience and in history4 ,this was the real meaning of ,justin ,martyr1 ,apol4 #a3df2 #b3aj1 #ac--8,the whole race of men partook of the ,logos1 and those who lived according to reason 771 were ,christians1 even though they were accounted atheists4 ,such among the ,greeks were ,socrates and ,heracleitus1 and those who resembled them4444 ,christ was known in part even to ,socrates4444 ,the teachings of ,plato are not alien to those of ,christ1 though not in all respects similar4 ,for all the writers of antiquity were able to have a dim vision of realities by means of the indwelling seed of the implanted ,word 7740 ,justin ,martyr claimed inspiration for ,socrates4 ,tertullian spoke of ,socrates as 8pne noster0--8almost one of us40 ,paul speaks of the ,cretans as having3 8a prophet of their own0 7,tit4 #a3ab7--probably ,epimenides 7#eif ,b4 ,c47 whom ,plato calls a --8a man of ,god10 and whom ,cicero couples with ,bacis and the ,erythran ,sibyl4 ,clement of ,alexandria1 ,stromata1 #a3ai2 #f3e--8,the same ,god who furnished both the covenants was the giver of the ,greek philosophy to the ,greeks1 by which the ,almighty is glorified among the ,greeks40 ,augustine3 8,plato made me know the true ,god2 ,jesus ,christ showed me the way to him40 ,bruce1 ,apologetics1 #bjg--8;,god gave to the ,gentiles at least the starlight of religious knowledge4 ,the ,jews were elected for the sake of the ,gentiles4 ,there was some light even for pagans1 though heathenism on the whole was a failure4 ,but its very failure was a preparation for receiving the true religion40 ,hatch1 ,hibbert ,lectures1 #acc1 #bch--8,neo-,platonism1 that splendid vision of incomparable and irrecoverable cloudland in which the sun of ,greek philosophy set4444 ,on its ethical side ,christianity had large elements in common with reformed ,stoicism2 on its theological side it moved in harmony with the new movements of ,platonism40 ,e4 ,g4 ,robinson3 8,the idea that all religions but the ,christian are the direct work of the devil is a ,jewish idea1 and is now abandoned4 ,on the contrary1 ,god has revealed himself to the race just so far as they have been capable of knowing him4444 ,any religion is better than none1 for all religion implies restraint40 ,john #a3i--8,there was the true light1 even the light which lighteth every man1 coming into the world0--has its ,old ,testament equivalent in ,ps4 #id3aj--8;,he that chastiseth the nations1 shall not he correct1 ,even he that teacheth man knowledge80 ,christ is the great educator of the race4 ,the preincarnate ,word exerted an influence upon the consciences of the heathen4 ,he alone makes it true that 8anima naturaliter ,christiana est40 ,sabatier1 ,philos4 ,religion1 #ach-adj--8,religion is union between ,god and the soul4 ,that experience was first perfectly realized in ,christ4 ,here are the ideal fact and the historical fact united and blended4 ,origen's and ,tertullian's rationalism and orthodoxy each has its truth4 ,the religious consciousness of ,christ is the fountain head from which ,christianity has flowed4 ,he was a beginning of life to men4 ,he had the spirit of sonship--,god in man1 and man in ,god4 #8,quid interius ,deo8' ,he showed us insistence on the moral ideal1 yet the preaching of mercy to the sinner4 ,the gospel was the acorn1 and ,christianity is the oak that has sprung from it4 ,in the acorn1 as in the tree1 are some ,hebraic elements that are temporary4 ,paganism is the materializing of religion2 ,judaism is the legalizing of religion4 #8,in me1' says ,charles ,secretan1 #8lives some one greater than ,i4' 0 ,but the positive element in heathenism was slight4 ,her altars and sacrifices1 her philosophy and art1 roused cravings which she was powerless to satisfy4 ,her religious systems became sources of deeper corruption4 ,there was no hope1 and no progress4 8,the ,sphynx's moveless calm symbolizes the monotony of ,egyptian civilization40 ,classical nations became more despairing1 as they became more cultivated4 ,to the best minds1 truth seemed impossible of attainment1 and all hope of general well-being seemed a dream4 ,the ,jews were the only forward-looking people2 and all our modern confidence in destiny and development comes from them4 ,they1 in their turn1 drew their hopefulness solely from prophecy4 ,not their 8genius for religion10 but special revelation from ,god1 made them what they were4 ,although ,god was in heathen history1 yet so exceptional were the advantages of the ,jews1 that we can almost assent to the doctrine of the ,new ,englander1 ,sept4 #ahhc3egf--8,the ,bible does not recognize other revelations4 ,it speaks of the #8face of the covering that covereth all peoples1 and the veil that is spread over all nations' 7,is4 #be3g72 ,acts #ad3af1 #ag--#8who in the generations gone by suffered all the nations to walk in their own ways4 ,and yet he left not himself without witness' not an internal revelation in the hearts of sages1 but an external revelation in nature1 #8in that he did good and gave you from heaven rains and fruitful seasons1 filling your hearts with food and gladness4' ,the convictions of heathen reformers with regard to divine inspiration were dim and intangible1 compared with the consciousness of prophets and apostles that ,god was speaking through them to his people40 ,on heathenism as a preparation for ,christ1 see ,tholuck1 ,nature and ,moral ,influence of ,heathenism1 in ,bib4 ,repos41 #ahcb3hj1 #bdf1 #dda2 ,dllinger1 ,gentile and ,jew2 ,pressens1 ,religions before ,christ2 ,max ,mller1 ,science of ,religion1 #a-abh2 ,cocker1 ,christianity and ,greek ,philosophy2 ,ackerman1 ,christian ,element in ,plato2 ,farrar1 ,seekers after ,god2 ,renan1 on ,rome and ,christianity1 in ,hibbert ,lectures for #ahhj4 ,,ii4 ,positive ,preparation1--in the history of ,israel4 ,a single people was separated from all others1 from the time of ,abraham1 and was educated in three great truths3 7#a7 the majesty of ,god1 in his unity1 omnipotence1 and holiness2 7#b7 the sinfulness of man1 and his moral helplessness2 7#c7 the certainty of a coming salvation4 ,this education from the time of ,moses was conducted by the use of three principal agencies3 ,a4 ,law4--,the ,mosaic legislation1 7a7 by its theophanies and miracles1 cultivated faith in a personal and almighty ,god and ,judge2 7b7 by its commands and threatenings1 wakened the sense of sin2 7c7 by its priestly and sacrificial system1 inspired hope of some way of pardon and access to ,god4 ,the education of the ,jews was first of all an education by ,law4 ,in the history of the world1 as in the history of the individual1 law must precede gospel1 ,john the ,baptist must go before ,christ1 knowledge of sin must prepare a welcome entrance for knowledge of a ,savior4 ,while the heathen were studying ,god's works1 the chosen people were studying ,god4 ,men teach by words as well as by works1--so does ,god4 ,and words reveal heart to heart1 as works never can4 8,the ,jews were made to know1 on behalf of all mankind1 the guilt and shame of sin4 ,yet just when the disease was at its height1 the physicians were beneath contempt40 ,wrightnour3 8,as if to teach all subsequent ages that no outward cleansing would furnish a remedy1 the great deluge1 which washed away the whole sinful antediluvian world with the exception of one comparatively pure family1 had not cleansed the world from sin40 ,with this gradual growth in the sense of sin there was also a widening and deepening faith4 ,kuyper1 ,work of the ,holy ,spirit1 #fg--8;,abel1 ,abraham1 ,moses the individual1 the family1 the nation4 ,by faith ,abel obtained witness2 by faith ,abraham received the son of the promise2 and by faith ,moses led ,israel through the ,red ,sea40 ,kurtz1 ,religionslehre1 speaks of the relation between law and gospel as 8,ein fliessender ,gegensatz0--8a flowing antithesis0--like that between flower and fruit4 ,a4 ,b4 ,davidson1 ,expositor1 #f3afc--8,the course of revelation is like a river1 which cannot be cut up into sections40 ,e4 ,g4 ,robinson3 8,the two fundamental ideas of ,judaism were3 #a4 theological--the unity of ,god2 #b4 philosophical--the distinctness of ,god from the material world4 ,judaism went to seed4 ,jesus1 with the sledge-hammer of truth1 broke up the dead forms1 and the ,jews thought he was destroying the ,law40 ,on methods pursued with humanity by ,god1 see ,simon1 ,reconciliation1 #bcb-bea4 ,b4 ,prophecy4--,this was of two kinds3 7a7 verbal1--beginning with the protevangelium in the garden1 and extending to within four hundred years of the coming of ,christ2 7b7 typical1--in persons1 as ,adam1 ,melchisedek1 ,joseph1 ,moses1 ,joshua1 ,david1 ,solomon1 ,jonah2 and in acts1 as ,isaac's sacrifice1 and ,moses' lifting up the serpent in the wilderness4 ,the relation of law to gospel was like that of a sketch to the finished picture1 or of ,david's plan for the temple to ,solomon's execution of it4 ,when all other nations were sunk in pessimism and despair1 the light of hope burned brightly among the ,hebrews4 ,the nation was forward-bound4 ,faith was its very life4 ,the ,o4 ,t4 saints saw all the troubles of the present 8sub specie eternitatis10 and believed that 8,light is sown for the righteous1 ,and gladness for the upright in heart0 7,ps4 #ig3aa74 ,the hope of ,job was the hope of the chosen people3 8,i know that my ,redeemer liveth1 ,and at last he will stand up upon the earth0 7,job #ai3be74 ,hutton1 ,essays1 #b3bcg--8;,hebrew supernaturalism has transmuted forever the pure naturalism of ,greek poetry4 ,and now no modern poet can ever become really great who does not feel and reproduce in his writings the difference between the natural and the supernatural40 ,christ was the reality1 to which the types and ceremonies of ,judaism pointed2 and these latter disappeared when ,christ had come1 just as the petals of the blossom drop away when the fruit appears4 ,many promises to the ,o4 ,t4 saints which seemed to them promises of temporal blessing1 were fulfilled in a better1 because a more spiritual1 way than they expected4 ,thus ,god cultivated in them a boundless trust--a trust which was essentially the same thing with the faith of the new dispensation1 because it was the absolute reliance of a consciously helpless sinner upon ,god's method of salvation1 and so was implicitly1 though not explicitly1 a faith in ,christ4 ,the protevangelium 7,gen4 #c3ae7 said 8it this promised seed shall bruise thy head40 ,the 8it0 was rendered in some ,latin manuscripts 8ipsa40 ,hence ,roman ,catholic divines attributed the victory to the ,virgin4 ,notice that ,satan was cursed1 but not ,adam and ,eve2 for they were candidates for restoration4 ,the promise of the ,messiah narrowed itself down as the race grew older1 from ,abraham to ,judah1 ,david1 ,bethlehem1 and the ,virgin4 ,prophecy spoke of 8the sceptre0 and of 8the seventy weeks40 ,haggai and ,malachi foretold that the ,lord should suddenly come to the second temple4 ,christ was to be true man and true ,god2 prophet1 priest1 and king2 humbled and exalted4 ,when prophecy had become complete1 a brief interval elapsed1 and then he1 of whom ,moses in the law1 and the prophets1 did write1 actually came4 ,all these preparations for ,christ's coming1 however1 through the perversity of man became most formidable obstacles to the progress of the gospel4 ,the ,roman ,empire put ,christ to death4 ,philosophy rejected ,christ as foolishness4 ,jewish ritualism1 the mere shadow1 usurped the place of worship and faith1 the substance of religion4 ,god's last method of preparation in the case of ,israel was that of ,c4 ,judgment--,repeated divine chastisements for idolatry culminated in the overthrow of the kingdom1 and the captivity of the ,jews4 ,the exile had two principal effects3 7a7 religious1--in giving monotheism firm root in the heart of the people1 and in leading to the establishment of the synagogue-system1 by which monotheism was thereafter preserved and propagated2 7b7 civil1--in converting the ,jews from an agricultural to a trading people1 scattering them among all nations1 and finally imbuing them with the spirit of ,roman law and organization4 ,thus a people was made ready to receive the gospel and to propagate it throughout the world1 at the very time when the world had become conscious of its needs1 and1 through its greatest philosophers and poets1 was expressing its longings for deliverance4 ,at the junction of ,europe1 ,asia1 and ,africa1 there lay a little land through which passed all the caravan-routes from the ,east to the ,west4 ,palestine was 8the eye of the world40 ,the ,hebrews throughout the ,roman world were 8the greater ,palestine of the ,dispersion40 ,the scattering of the ,jews through all lands had prepared a monotheistic starting point for the gospel in every heathen city4 ,jewish synagogues had prepared places of assembly for the hearing of the gospel4 ,the ,greek language--the universal literary language of the world--had prepared a medium in which that gospel could be spoken4 8,csar had unified the ,latin ,west1 as ,alexander the ,greek ,east02 and universal peace1 together with ,roman roads and ,roman law1 made it possible for that gospel1 when once it had got a foothold1 to spread itself to the ends of the earth4 ,the first dawn of missionary enterprise appears among the proselyting ,jews before ,christ's time4 ,christianity laid hold of this proselyting spirit1 and sanctified it1 to conquer the world to the faith of ,christ4 ,beyschlag1 ,n4 ,t4 ,theology1 #b3i1 #aj--8;,in his great expedition across the ,hellespont1 ,paul reversed the course which ,alexander took1 and carried the gospel into ,europe to the centres of the old ,greek culture40 ,in all these preparations we see many lines converging to one result1 in a manner inexplicable1 unless we take them as proofs of the wisdom and power of ,god preparing the way for the kingdom of his ,son2 and all this in spite of the fact that 8a hardening in part hath befallen ,israel1 until the fulness of the ,gentiles be come in0 7,rom4 #aa3be74 ,james ,robertson1 ,early ,religion of ,israel1 #ae--8;,israel now instructs the world in the ,worship of ,mammon1 after having once taught it the knowledge of ,god40 ,on ,judaism1 as a preparation for ,christ1 see ,dllinger1 ,gentile and ,jew1 #b3bia-dai2 ,martensen1 ,dogmatics1 #bbd-bcf2 ,hengstenberg1 ,christology of the ,o4 ,t42 ,smith1 ,prophecy a ,preparation for ,christ2 ,van ,oosterzee1 ,dogmatics1 #deh-dhe2 ,fairbairn1 ,typology2 ,mac,whorter1 ,jahveh ,christ2 ,kurtz1 ,christliche ,religionslehre1 #aad2 ,edwards' ,history of ,redemption1 in ,works1 #a3big-cie2 ,walker1 ,philosophy of the ,plan of ,salvation2 ,conybeare and ,howson1 ,life and ,epistles of ,st4 ,paul1 #a3a-cg2 ,luthardt1 ,fundamental ,truths1 #beg-bha2 ,schaff1 ,hist4 ,christian ,ch41 #a3cb-di2 ,butler's ,analogy1 ,bohn's ed41 #bbh-bch2 ,bushnell1 ,vicarious ,sac41 #fc-ff2 ,max ,mller1 ,science of ,language1 #b3ddc2 ,thomasius1 ,christi ,person und ,werk1 #a3dfc-dhe2 ,fisher1 ,beginnings of ,christianity1 #dg-gc4 ,section ,,ii4--,the ,person ,of ,christ4 ,the redemption of mankind from sin was to be effected through a ,mediator who should unite in himself both the human nature and the divine1 in order that he might reconcile ,god to man and man to ,god4 ,to facilitate an understanding of the ,scriptural doctrine under consideration1 it will be desirable at the outset to present a brief historical survey of views respecting the ,person of ,christ4 ,in the history of doctrine1 as we have seen1 beliefs held in solution at the beginning are only gradually precipitated and crystallized into definite formulas4 ,the first question which ,christians naturally asked themselves was 8,what think ye of the ,christ0 7,mat #bb3db72 then his relation to the ,father2 then1 in due succession1 the nature of sin1 of atonement1 of justification1 of regeneration4 ,connecting these questions with the names of the great leaders who sought respectively to answer them1 we have3 #a4 the ,person of ,christ1 treated by ,gregory ,nazianzen 7#cbh72 #b4 the ,trinity1 by ,athanasius 7#cbe-cgc72 #c4 ,sin1 by ,augustine 7#cec-dcj72 #d4 ,atonement1 by ,anselm 7#ajcc-aaji72 #e4 ,justification by faith1 by ,luther 7#adhe-aefj72 #f4 ,regeneration1 by ,john ,wesley 7#agjc-agia72--six weekdays of theology1 leaving only a seventh1 for the doctrine of the ,holy ,spirit1 which may be the work of our age4 ,john #aj3cf--8;him whom the ,father sanctified and sent into the world0--hints at some mysterious process by which the ,son was prepared for his mission4 ,athanasius3 8,if the ,word of ,god is in the world1 as in a body1 what is there strange in affirming that he has also entered into humanity80 ,this is the natural end of evolution from lower to higher4 ,see ,medd1 ,bampton ,lectures for #ahhb1 on ,the ,one ,mediator3 ,the ,operation of the ,son of ,god in ,nature and in ,grace2 ,orr1 ,god's ,image in ,man4 ,i4 ,historical ,survey of ,views ,respecting the ,person of ,christ4 #a4 ,the ,ebionites 7 8poor02 ,a4 ,d4 #ajg87 denied the reality of ,christ's divine nature1 and held him to be merely man1 whether naturally or supernaturally conceived4 ,this man1 however1 held a peculiar relation to ,god1 in that1 from the time of his baptism1 an unmeasured fulness of the divine ,spirit rested upon him4 ,ebionism was simply ,judaism within the pale of the ,christian church1 and its denial of ,christ's godhood was occasioned by the apparent incompatibility of this doctrine with monotheism4 ,frst 7,heb4 ,lexicon7 derives the name 8,ebionite0 from the word signifying 8poor02 see ,is4 #be3d--8thou hast been a stronghold to the poor02 ,mat #e3c--8;,blessed are the poor in spirit40 ,it means 8oppressed1 pious souls40 ,epiphanius traces them back to the ,christians who took refuge1 ,a4 ,d4 #ff1 at ,pella1 just before the destruction of ,jerusalem4 ,they lasted down to the fourth century4 ,dorner can assign no age for the formation of the sect1 nor any historically ascertained person as its head4 ,it was not ,judaic ,christianity1 but only a fraction of this4 ,there were two divisions of the ,ebionites3 7a7 ,the ,nazarenes1 who held to the supernatural birth of ,christ1 while they would not go to the length of admitting the prexisting hypostasis of the ,son4 ,they are said to have had the gospel of ,matthew1 in ,hebrew4 7b7 ,the ,cerinthian ,ebionites1 who put the baptism of ,christ in place of his supernatural birth1 and made the ethical sonship the cause of the physical4 ,it seemed to them a heathenish fable that the ,son of ,god should be born of the ,virgin4 ,there was no personal union between the divine and human in ,christ4 ,christ1 as distinct from ,jesus1 was not a merely impersonal power descending upon ,jesus1 but a prexisting hypostasis above the world-creating powers4 ,the ,cerinthian ,ebionites1 who on the whole best represent the spirit of ,ebionism1 approximated to ,pharisaic ,judaism1 and were hostile to the writings of ,paul4 ,the ,epistle to the ,hebrews1 in fact1 is intended to counteract an ,ebionitic tendency to overstrain law and to underrate ,christ4 ,in a complete view1 however1 should also be mentioned3 7c7 ,the ,gnostic ,ebionism of the pseudo-,clementines1 which in order to destroy the deity of ,christ and save the pure monotheism1 so-called1 of primitive religion1 gave up even the best part of the ,old ,testament4 ,in all its forms1 ,ebionism conceives of ,god and man as external to each other4 ,god could not become man4 ,christ was no more than a prophet or teacher1 who1 as the reward of his virtue1 was from the time of his baptism specially endowed with the ,spirit4 ,after his death he was exalted to kingship4 ,but that would not justify the worship which the church paid him4 ,a merely creaturely mediator would separate us from ,god1 instead of uniting us to him4 ,see ,dorner1 ,glaubenslehre1 #b3cje-cjg 7,syst4 ,doct41 #c3bja-bjd71 and ,hist4 ,doct4 ,person ,christ1 ,a4#a3ahg-bag2 ,reuss1 ,hist4 ,christ4 ,theol41 #a3ajj-ajg2 ,schaff1 ,ch4 ,hist41 #a3bac-bae4 #b4 ,the ,docet 7--8to seem10 8to appear02 ,a4 ,d4 #gj-agj71 like most of the ,gnostics in the second century and the ,manichees in the third1 denied the reality of ,christ's human body4 ,this view was the logical sequence of their assumption of the inherent evil of matter4 ,if matter is evil and ,christ was pure1 then ,christ's human body must have been merely phantasmal4 ,docetism was simply pagan philosophy introduced into the church4 ,the ,gnostic ,basilides held to a real human ,christ1 with whom the divine became united at the baptism2 but the followers of ,basilides became ,docet4 ,to them1 the body of ,christ was merely a seeming one4 ,there was no real life or death4 ,valentinus made the on1 ,christ1 with a body purely pneumatic and worthy of himself1 pass through the body of the ,virgin1 as water through a reed1 taking up into himself nothing of the human nature through which he passed2 or as a ray of light through colored glass which only imparts to the light a portion of its own darkness4 ,christ's life was simply a theophany4 ,the ,patripassians and ,sabellians1 who are only sects of the ,docet1 denied all real humanity to ,christ4 ,mason1 ,faith of the ,gospel1 #ada--8;,he treads the thorns of death and shame #8like a triumphal path1' of which he never felt the sharpness4 ,there was development only externally and in appearance4 ,no ignorance can be ascribed to him amidst the omniscience of the ,godhead40 ,shelley3 8,a mortal shape to him ,was as the vapor dim ,which the orient planet animates with light40 ,the strong argument against ,docetism was found in ,heb4 #b3ad--8,since then the children are sharers in flesh and blood1 he also himself in like manner partook of the same40 ,that ,docetism appeared so early1 shows that the impression ,christ made was that of a superhuman being4 ,among many of the ,gnostics1 the philosophy which lay at the basis of their ,docetism was a pantheistic apotheosis of the world4 ,god did not need to become man1 for man was essentially divine4 ,this view1 and the opposite error of ,judaism1 already mentioned1 both showed their insufficiency by attempts to combine with each other1 as in the ,alexandrian philosophy4 ,see ,dorner1 ,hist4 ,doct4 ,person ,christ1 ,a4#a3bah-bec1 and ,glaubenslehre1 #b3cjg-caj 7,syst4 ,doct41 #c3bjd-bjf72 ,neander1 ,ch4 ,hist1 #a3chg4 #c4 ,the ,arians 7,arius1 condemned at ,nice1 #cbe7 denied the integrity of the divine nature in ,christ4 ,they regarded the ,logos who united himself to humanity in ,jesus ,christ1 not as possessed of absolute godhood1 but as the first and highest of created beings4 ,this view originated in a misinterpretation of the ,scriptural accounts of ,christ's state of humiliation1 and in mistaking temporary subordination for original and permanent inequality4 ,arianism is called by ,dorner a reaction from ,sabellianism4 ,sabellius had reduced the incarnation of ,christ to a temporary phenomenon4 ,arius thought to lay stress on the hypostasis of the ,son1 and to give it fixity and substance4 ,but1 to his mind1 the reality of ,sonship seemed to require subordination to the ,father4 ,origen had taught the subordination of the ,son to the ,father1 in connection with his doctrine of eternal generation4 ,arius held to the subordination1 and also to the generation1 but this last1 he declared1 could not be eternal1 but must be in time4 ,see ,dorner1 ,person ,christ1 ,a4#b3bbg-bdd1 and ,glaubenslehre1 #b3cjg1 #cab1 #cac 7,syst4 ,doct41 #c3bjc1 #bjg-baj72 ,herzog1 ,encyclopdie1 art43 ,arianismus4 ,see also this ,compendium1 ,vol4 ,i3#cbh-ccj4 #d4 ,the ,apollinarians 7,apollinaris1 condemned at ,constantinople1 #cha7 denied the integrity of ,christ's human nature4 ,according to this view1 ,christ had no human or 1 other than that which was furnished by the divine nature4 ,christ had only the human and 2 the place of the human or was filled by the divine ,logos4 ,apollinarism is an attempt to construe the doctrine of ,christ's person in the forms of the ,platonic trichotomy4 ,lest divinity should seem a foreign element1 when added to this curtailed manhood1 ,apollinaris said that there was an eternal tendency to the human in the ,logos himself2 that in ,god was the true manhood2 that the ,logos is the eternal1 archetypal man4 ,but here is no becoming man--only a manifestation in flesh of what the ,logos already was4 ,so we have a ,christ of great head and dwarfed body4 ,justin ,martyr preceded ,apollinaris in this view4 ,in opposing it1 the church ,fathers said that 8what the ,son of ,god has not taken to himself1 he has not sanctified0-- 4 ,see ,dorner1 ,jahrbuch f4 d4 ,theol41 #a3cig-djh--8,the impossibility1 on the ,arian theory1 of making two finite souls into one1 finally led to the ,apollinarian denial of any human soul in ,christ02 see also1 ,dorner1 ,person ,christ1 ,a4#b3ceb-cii1 and ,glaubenslehre1 #b3caj 7,syst4 ,doct41 #c3bjf1 #bjg72 ,shedd1 ,hist4 ,doctrine1 #a3cid4 ,apollinaris taught that the eternal ,word took into union with himself1 not a complete human nature1 but an irrational human animal4 ,simon1 ,reconciliation1 #cbi1 comes near to being an ,apollinarian1 when he maintains that the incarnate ,logos was human1 but was not a man4 ,he is the constituter of man1 self-limited1 in order that he may save that to which he has given life4 ,gore1 ,incarnation1 #ic--8;,apollinaris suggested that the archetype of manhood exists in ,god1 who made man in his own image1 so that man's nature in some sense prexisted in ,god4 ,the ,son of ,god was eternally human1 and he could fill the place of the human mind in ,christ without his ceasing to be in some sense divine4444 ,this the church negatived1--man is not ,god1 nor ,god man4 ,the first principle of theism is that manhood at the bottom is not the same thing as ,godhead4 ,this is a principle intimately bound up with man's responsibility and the reality of sin4 ,the interests of theism were at stake40 #e4 ,the ,nestorians 7,nestorius1 removed from the ,patriarchate of ,constantinople1 #dca7 denied the real union between the divine and the human natures in ,christ1 making it rather a moral than an organic one4 ,they refused therefore to attribute to the resultant unity the attributes of each nature1 and regarded ,christ as a man in very near relation to ,god4 ,thus they virtually held to two natures and two persons1 instead of two natures in one person4 ,nestorius disliked the phrase3 8,mary1 mother of ,god40 ,the ,chalcedon statement asserted its truth1 with the significant addition3 8as to his humanity40 ,nestorius made ,christ a peculiar temple of ,god4 ,he believed in 1 not 1--junction and indwelling1 but not absolute union4 ,he made too much of the analogy of the union of the believer with ,christ1 and separated as much as possible the divine and the human4 ,the two natures were1 in his view1 1 instead of being 1 which together constitute --one personality4 ,the union which he accepted was a moral union1 which makes ,christ simply ,god and man1 instead of the ,god-man4 ,john of ,damascus compared the passion of ,christ to the felling of a tree on which the sun shines4 ,the axe fells the tree1 but does no harm to the sunbeams4 ,so the blows which struck ,christ's humanity caused no harm to his deity2 while the flesh suffered1 the deity remained impassible4 ,this leaves1 however1 no divine efficacy of the human sufferings1 and no personal union of the human with the divine4 ,the error of ,nestorius arose from a philosophic nominalism1 which refused to conceive of nature without personality4 ,he believed in nothing more than a local or moral union1 like the marriage union1 in which two become one2 or like the state1 which is sometimes called a moral person1 because having a unity composed of many persons4 ,see ,dorner1 ,person ,christ1 ,b4#a3ec-gi1 and ,glaubenslehre1 #b3cae1 #caf 7,syst4 ,doct41 #c3baa-bac72 ,philippi1 ,glaubenslehre1 #d3baj2 ,wilberforce1 ,incarnation1 #aeb-aed4 8,there was no need here of the virgin-birth1--to secure a sinless father as well as mother would have been enough4 ,nestorianism holds to no real incarnation--only to an alliance between ,god and man4 ,after the fashion of the ,siamese twins1 ,chang and ,eng1 man and ,god are joined together4 ,but the incarnation is not merely a higher degree of the mystical union40 ,gore1 ,incarnation1 #id--8,nestorius adopted and popularized the doctrine of the famous commentator1 ,theodore of ,mopsuestia4 ,but the ,christ of ,nestorius was simply a deified man1 not ,god incarnate1--he was from below1 not from above4 ,if he was exalted to union with the divine essence1 his exaltation was only that of one individual man40 #f4 ,the ,eutychians 7condemned at ,chalcedon1 #dea7 denied the distinction and coxistence of the two natures1 and held to a mingling of both into one1 which constituted a tertium quid1 or third nature4 ,since in this case the divine must overpower the human1 it follows that the human was really absorbed into or transmuted into the divine1 although the divine was not in all respects the same1 after the union1 that it was before4 ,hence the ,eutychians were often called ,monophysites1 because they virtually reduced the two natures to one4 ,they were an ,alexandrian school1 which included monks of ,constantinople and ,egypt4 ,they used the words 1 --confounding1 transformation--to describe the union of the two natures in ,christ4 ,humanity joined to deity was as a drop of honey mingled with the ocean4 ,there was a change in either element1 but as when a stone attracts the earth1 or a meteorite the sun1 or when a small boat pulls a ship1 all the movement was virtually on the part of the smaller object4 ,humanity was so absorbed in deity1 as to be altogether lost4 ,the union was illustrated by electron1 a metal compounded of silver and gold4 ,a more modern illustration would be that of the chemical union of an acid and an alkali1 to form a salt unlike either of the constituents4 ,in effect this theory denied the human element1 and1 with this1 the possibility of atonement1 on the part of human nature1 as well as of real union of man with ,god4 ,such a magical union of the two natures as ,eutyches described is inconsistent with any real becoming man on the part of the ,logos1--the manhood is well-nigh as illusory as upon the theory of the ,docet4 ,mason1 ,faith of the ,gospel1 #adj--8,this turns not the ,godhead only but the manhood also into something foreign--into some nameless nature1 betwixt and between--the fabulous nature of a semi-human demigod10 like the ,centaur4 ,the author of 8,the ,german ,theology0 says that 8,christ's human nature was utterly bereft of self1 and was nothing else but a house and habitation of ,god40 ,the ,mystics would have human personality so completely the organ of the divine that 8we may be to ,god what man's hand is to a man10 and that 8,i0 and 8mine0 may cease to have any meaning4 ,both these views savor of ,eutychianism4 ,on the other hand1 the ,unitarian says that ,christ was 8a mere man40 ,but there cannot be such a thing as a mere man1 exclusive of aught above and beyond him1 self-centered and self-moved4 ,the ,trinitarian sometimes declares himself as believing that ,christ is ,god and man1 thus implying the existence of two substances4 ,better say that ,christ is the ,god-man1 who manifests all the divine powers and qualities of which all men and all nature are partial embodiments4 ,see ,dorner1 ,person of ,christ1 ,b4#a3hc-ic1 and ,glaubenslehre1 #b3cah1 #cai 7,syst4 ,doct41 #c3bad-baf72 ,guericke1 ,ch4 ,history1 #a3cef-cfj4 ,the foregoing survey would seem to show that history had exhausted the possibilities of heresy1 and that the future denials of the doctrine of ,christ's person must be1 in essence1 forms of the views already mentioned4 ,all controversies with regard to the person of ,christ must1 of necessity1 hinge upon one of three points3 first1 the reality of the two natures2 secondly1 the integrity of the two natures2 thirdly1 the union of the two natures in one person4 ,of these points1 ,ebionism and ,docetism deny the reality of the natures2 ,arianism and ,apollinarianism deny their integrity2 while ,nestorianism and ,eutychianism deny their proper union4 ,in opposition to all these errors1 the orthodox doctrine held its ground and maintains it to this day4 ,we may apply to this subject what ,dr4 ,a4 ,p4 ,peabody said in a different connection3 8,the canon of infidelity was closed almost as soon as that of the ,scriptures0--modern unbelievers having1 for the most part1 repeated the objections of their ancient predecessors4 ,brooks1 ,foundations of ,zology1 #abf--8;,as a shell which has failed to burst is picked up on some old battle-field1 by some one on whom experience is thrown away1 and is exploded by him in the bosom of his approving family1 with disastrous results1 so one of these abandoned beliefs may be dug up by the head of some intellectual family1 to the confusion of those who follow him as their leader40 #g4 ,the ,orthodox doctrine 7promulgated at ,chalcedon1 #dea7 holds that in the one person ,jesus ,christ there are two natures1 a human nature and a divine nature1 each in its completeness and integrity1 and that these two natures are organically and indissolubly united1 yet so that no third nature is formed thereby4 ,in brief1 to use the antiquated dictum1 orthodox doctrine forbids us either to divide the person or to confound the natures4 ,that this doctrine is ,scriptural and rational1 we have yet to show4 ,we may most easily arrange our proofs by reducing the three points mentioned to two1 namely3 first1 the reality and integrity of the two natures2 secondly1 the union of the two natures in one person4 ,the formula of ,chalcedon is negative1 with the exception of its assertion of a 4 ,it proceeds from the natures1 and regards the result of the union to be the person4 ,each of the two natures is regarded as in movement toward the other4 ,the symbol says nothing of an of the human nature1 nor does it say that the ,logos furnishes the ego in the personality4 ,john of ,damascus1 however1 pushed forward to these conclusions1 and his work1 translated into ,latin1 was used by ,peter ,lombard1 and determined the views of the ,western church of the ,middle ,ages4 ,dorner regards this as having given rise to the ,mariolatry1 saint-invocation1 and transubstantiation of the ,roman ,catholic ,church4 ,see ,philippi1 ,glaubenslehre1 #d3ahi sq42 ,dorner1 ,person ,christ1 ,b4#a3ic-aai1 and ,glaubenslehre1 #b3cbj-cbh 7,syst4 ,doct41 #c3baf-bbc71 in which last passage may be found valuable matter with regard to the changing uses of the words 1 1 1 etc4 ,gore1 ,incarnation1 #if1 #aja--8,these decisions simply express in a new form1 without substantial addition1 the apostolic teaching as it is represented in the ,new ,testament4 ,they express it in a new form for protective purposes1 as a legal enactment protects a moral principle4 ,they are developments only in the sense that they represent the apostolic teaching worked out into formulas by the aid of a terminology which was supplied by ,greek dialectics4444 ,what the church borrowed from ,greek thought was her terminology1 not the substance of her creed4 ,even in regard to her terminology we must make one important reservation2 for ,christianity laid all stress on the personality of ,god and man1 of which ,hellenism had thought but little40 ,,ii4 ,the two ,natures of ,christ1--their ,reality and ,integrity4 #a4 ,the ,humanity of ,christ4 ,a4 ,its ,reality4--,this may be shown as follows3 7a7 ,he expressly called himself1 and was called1 8man40 ,john #h3dj--8ye seek to kill me1 a man that hath told you the truth02 ,acts #b3bb--8;,jesus of ,nazareth1 a man approved of ,god unto you02 ,rom4 #e3ae--8the one man1 ,jesus ,christ02 #a ,cor4 #ae3ba--8;by man came death1 by man came also the resurrection of the dead02 #a ,tim4 #b3e--8one mediator also between ,god and man1 himself man1 ,christ ,jesus40 ,compare the genealogies in ,mat4 #a3a-ag and ,luke #c3bc-ch1 the former of which proves ,jesus to be in the royal line1 and the latter of which proves him to be in the natural line1 of succession from ,david2 the former tracing back his lineage to ,abraham1 and the latter to ,adam4 ,christ is therefore the son of ,david1 and of the stock of ,israel4 ,compare also the phrase 8,son of man10 e4 g41 in ,mat4 #bj3bh1 which1 however much it may mean in addition1 certainly indicates the veritable humanity of ,jesus4 ,compare1 finally1 the term 8flesh0 7 human nature71 applied to him in ,john #a3ad--8;,and the ,word became flesh0 and in #a ,john #d3b--8;every spirit that confesseth that ,jesus ,christ is come in the flesh is of ,god40 8,jesus is the true ,son of man whom he proclaimed himself to be4 ,this implies that he is the representative of all humanity4 ,consider for a moment what is implied in your being a man4 ,how many parents had you8 ,you answer1 ,two4 ,how many grandparents8 ,you answer1 ,four4 ,how many great-grandparents8 ,eight4 ,how many great-great-grandparents8 ,sixteen4 ,so the number of your ancestors increases as you go further back1 and if you take in only twenty generations1 you will have to reckon yourself as the outcome of more than a million progenitors4 ,the name ,smith1 or ,jones1 which you bear1 represents only one strain of all those million2 you might almost as well bear any other name2 your existence is more an expression of the race at large than of any particular family or line4 ,what is true of you1 was true1 on the human side1 of the ,lord ,jesus4 ,in him all the lines of our common humanity converged4 ,he was the ,son of man1 far more than he was ,son of ,mary02 see ,a4 ,h4 ,strong1 ,sermon before the ,london ,baptist ,congress4 7b7 ,he possessed the essential elements of human nature as at present constituted--a material body and a rational soul4 ,mat4 #bf3ch--8,my soul is exceeding sorrowful02 ,john #aa3cc--8;he groaned in the spirit02 ,mat4 #bf3bf--8this is my body02 #bh--8this is my blood02 ,luke #bd3ci--8;a spirit hath not flesh and bones1 as ye behold me having02 ,heb4 #b3ad--8,since then the children are sharers in flesh and blood1 he also himself in like manner partook of the same02 #a ,john #a3a--8that which we have heard1 that which we have seen with our eyes1 that which we beheld1 and our hands handled1 concerning the ,word of life02 #d3b--8;every spirit that confesseth that ,jesus ,christ is come in the flesh is of ,god40 ,yet ,christ was not all men in one1 and he did not illustrate the development of all human powers4 ,laughter1 painting1 literature1 marriage--these provinces he did not invade4 ,yet we do not regard these as absent from the ideal man4 ,the perfection of ,jesus was the perfection of self-limiting love4 ,for our sakes he sanctified himself 7,john #ag3ai71 or separated himself from much that in an ordinary man would have been excellence and delight4 ,he became an example to us1 by doing ,god's will and reflecting ,god's character in his particular environment and in his particular mission--that of the world's ,redeemer2 see ,h4 ,e4 ,robins1 ,ethics of the ,christian ,life1 #bei-cjc4 ,moberly1 ,atonement and ,personality1 #hf-aje--8;,christ was not a man only amongst men4 ,his relation to the human race is not that he was another specimen1 differing1 by being another1 from every one but himself4 ,his relation to the race was not a differentiating but a consummating relation4 ,he was not generically but inclusively man4444 ,the only relation that can at all directly compare with it is that of ,adam1 who in a real sense was humanity4444 ,that complete indwelling and possessing of even one other1 which the yearnings of man toward man imperfectly approach1 is only possible1 in any fulness of the words1 to that spirit of man which is the ,spirit of ,god3 to the ,spirit of ,god become1 through incarnation1 the spirit of man4444 ,if ,christ's humanity were not the humanity of ,deity1 it could not stand in the wide1 inclusive1 consummating relation1 in which it stands1 in fact1 to the humanity of all other men4444 ,yet the centre of ,christ's being as man was not in himself but in ,god4 ,he was the expression1 by willing reflection1 of ,another40 7c7 ,he was moved by the instinctive principles1 and he exercised the active powers1 which belong to a normal and developed humanity 7hunger1 thirst1 weariness1 sleep1 love1 compassion1 anger1 anxiety1 fear1 groaning1 weeping1 prayer74 ,mat #d3b--8;he afterward hungered02 ,john #ai3bh--8;,i thirst02 #d3f--8;,jesus therefore1 being wearied with his journey1 sat thus by the well02 ,mat #h3bd--8the boat was covered with the waves3 but he was asleep02 ,mark #aj3ba--8;,jesus looking upon him loved him02 ,mat4 #i3cf--8when he saw the multitudes1 he was moved with compassion for them02 ,mark #c3e--8looked round about on them with anger1 being grieved at the hardening of their heart02 ,heb4 #e3g--8supplications with strong crying and tears unto him that was able to save him from death02 ,john #ab3bg--8,now is my soul troubled2 and what shall ,i say8 ,father1 save me from this hour02 #aa3cc--8;he groaned in the spirit02 #ce--8;,jesus wept02 ,mat #ad3bc--8;he went up into the mountain apart to pray40 ,heb4 #b3af--8;,for it is not doubtless angels whom he rescueth1 but he rescueth the seed of ,abraham0 7,kendrick74 ,prof4 ,j4 ,p4 ,silvernail1 on ,the ,elocution of ,jesus1 finds the following intimations as to his delivery4 ,it was characterized by #a4 ,naturalness 7sitting1 as at ,capernaum72 #b4 ,deliberation 7cultivates responsiveness in his hearers72 #c4 ,circumspection 7he looked at ,peter72 #d4 ,dramatic action 7woman taken in adultery72 #e4 ,self-control 7authority1 poise1 no vociferation1 denunciation of ,scribes and ,pharisees74 ,all these are manifestations of truly human qualities and virtues4 ,the epistle of ,james1 the brother of our ,lord1 with its exaltation of a meek1 quiet and holy life1 may be an unconscious reflection of the character of ,jesus1 as it had appeared to ,james during the early days at ,nazareth4 ,so ,john the ,baptist's exclamation1 8,i have need to be baptized of thee0 7,mat #c3ad71 may be an inference from his intercourse with ,jesus in childhood and youth4 7d7 ,he was subject to the ordinary laws of human development1 both in body and soul 7grew and waxed strong in spirit2 asked questions2 grew in wisdom and stature2 learned obedience2 suffered being tempted2 was made perfect through sufferings74 ,luke #b3dj--8the child grew1 and waxed strong1 filled with wisdom02 #df--8sitting in the midst of the teachers1 both hearing them1 and asking them questions0 7here1 at his twelfth year1 he appears first to become fully conscious that he is the ,sent of ,god1 the ,son of ,god72 #di--8know ye not that ,i must be in my ,father's house80 7lit4 8in the things of my ,father072 #eb--8;advanced in wisdom and stature02 ,heb4 #e3h--8learned obedience by the things which he suffered02 #b3ah--8;in that he himself hath suffered being tempted1 he is able to succor them that are tempted02 #aj--8;it became him 444 to make the author of their salvation perfect through sufferings40 ,keble3 8,was not our ,lord a little child1 ,taught by degrees to pray2 ,by father dear and mother mild ,instructed day by day80 ,adamson1 ,the ,mind in ,christ3 8,to ,henry ,drummond ,christianity was the crown of the evolution of the whole universe4 ,jesus' growth in stature and in favor with ,god and men is a picture in miniature of the age-long evolutionary process40 ,forrest1 ,christ of ,history and of ,experience1 #ahe--8,the incarnation of the ,son was not his one revelation of ,god1 but the interpretation to sinful humanity of all his other revelations of ,god in nature and history and moral experience1 which had been darkened by sin4444 ,the ,logos1 incarnate or not1 is the as well as the of creation40 ,andrew ,murray1 ,spirit of ,christ1 #bf1 #bg--8,though now baptized himself1 he cannot yet baptize others4 ,he must first1 in the power of his baptism1 meet temptation and overcome it2 must learn obedience and suffer2 yea1 through the eternal ,spirit1 offer himself a sacrifice to ,god and his ,will2 then only could he afresh receive the ,holy ,spirit as the reward of obedience1 with the power to baptize all who belong to him02 see ,acts #b3cc--8;,being therefore by the right hand of ,god exalted1 and having received of the ,father the promise of the ,holy ,spirit1 he hath poured forth this1 which ye see and hear40 7e7 ,he suffered and died 7bloody sweat2 gave up his spirit2 his side pierced1 and straightway there came out blood and water74 ,luke #bb3dd--8;being in an agony he prayed more earnestly2 and his sweat became as it were great drops of blood falling down upon the ground02 ,john #ai3cj--8;he bowed his head1 and gave up his spirit02 #cd--8one of the soldiers with a spear pierced his side1 and straightway there came out blood and water0--held by ,stroud1 ,physical ,cause of our ,lord's ,death1 to be proof that ,jesus died of a broken heart4 ,anselm1 ,cur ,deus ,homo1 #a3i-ai--8,the ,lord is said to have grown in wisdom and favor with ,god1 not because it was so1 but because he acted as if it were so4 ,so he was exalted after death1 as if this exaltation were on account of death40 ,but we may reply3 ,resolve all signs of humanity into mere appearance1 and you lose the divine nature as well as the human2 for ,god is truth and cannot act a lie4 ,the babe1 the child1 even the man1 in certain respects1 was ignorant4 ,jesus1 the boy1 was not making crosses1 as in ,overbeck's picture1 but rather yokes and plows1 as ,justin ,martyr relates--serving a real apprenticeship in ,joseph's workshop3 ,mark #f3c--8;,is not this the carpenter1 the son of ,mary80 ,see ,holman ,hunt's picture1 8,the ,shadow of the ,cross0--in which not ,jesus1 but only ,mary1 sees the shadow of the cross upon the wall4 ,he lived a life of faith1 as well as of prayer 7,heb4 #ab3b--8;,jesus the author captain1 prince and perfecter of our faith071 dependent upon ,scripture1 which was much of it1 as ,ps4 #af and #aah1 and ,is4 #di1 #ej1 #fa1 written for him1 as well as about him4 ,see ,park1 ,discourses1 #big-cbg2 ,deutsch1 ,remains1 #aca--8,the boldest transcendental flight of the ,talmud is its saying3 #8,god prays4' 0 ,in ,christ's humanity1 united as it is to deity1 we have the fact answering to this piece of ,talmudic poetry4 ,b4 ,its ,integrity4 ,we here use the term 8integrity0 to signify1 not merely completeness1 but perfection4 ,that which is perfect is1 a fortiori1 complete in all its parts4 ,christ's human nature was3 7a7 ,supernaturally conceived2 since the denial of his supernatural conception involves either a denial of the purity of ,mary1 his mother1 or a denial of the truthfulness of ,matthew's and ,luke's narratives4 ,luke #a3cd1 #ce--8;,and ,mary said unto the angel1 ,how shall this be1 seeing ,i know not a man8 ,and the angel answered and said unto her1 ,the ,holy ,spirit shall come upon thee1 and the power of the ,most ,high shall overshadow thee40 ,the 8seed of the woman0 7,gen4 #c3ae7 was one who had no earthly father4 8,eve0 life1 not only as being the source of physical life to the race1 but also as bringing into the world him who was to be its spiritual life4 ,julius ,mller1 ,proof-texts1 #bi--;,jesus ,christ 8had no earthly father2 his birth was a creative act of ,god1 breaking through the chain of human generation40 ,dorner1 ,glaubenslehre1 #b3ddg 7,syst4 ,doct41 #c3cde7--8,the new science recognizes manifold methods of propagation1 and that too even in one and the same species40 ,professor ,loeb has found that the unfertilized egg of the sea-urchin may be made by chemical treatment to produce thrifty young1 and he thinks it probable that the same effect may be produced among the mammalia4 ,thus parthenogenesis in the highest order of life is placed among the scientific possibilities4 ,romanes1 even while he was an agnostic1 affirmed that a virgin-birth even in the human race would be by no means out of the range of possibility2 see his ,darwin and ,after ,darwin1 #aai1 footnote--8,even if a virgin has ever conceived and borne a son1 and even if such a fact in the human species has been unique1 it would not betoken any breach of physiological continuity40 ,only a new impulse from the ,creator could save the ,redeemer from the long accruing fatalities of human generation4 ,but the new creation of humanity in ,christ is scientifically quite as possible as its first creation in ,adam2 and in both cases there may have been no violation of natural law1 but only a unique revelation of its possibilities4 8,birth from a virgin made it clear that a new thing was taking place in the earth1 and that ,one was coming into the world who was not simply man40 ,a4 ,b4 ,bruce3 8,thoroughgoing naturalism excludes the virgin life as well as the virgin birth40 ,see ,griffith-,jones1 ,ascent through ,christ1 #bed-bgj2 ,a4 ,h4 ,strong1 ,christ in ,creation1 #agf4 ,paul ,lobstein1 ,incarnation of our ,lord1 #bag--8,that which is unknown to the teachings of ,st4 ,peter and ,st4 ,paul1 ,st4 ,john and ,st4 ,james1 and our ,lord himself1 and is absent from the earliest and the latest gospels1 cannot be so essential as many people have supposed40 ,this argument from silence is sufficiently met by the considerations that ,mark passes over thirty years of our ,lord's life in silence2 that ,john presupposes the narratives of ,matthew and of ,luke2 that ,paul does not deal with the story of ,jesus' life4 ,the facts were known at first only to ,mary and to ,joseph2 their very nature involved reticence until ,jesus was demonstrated to be 8the ,son of ,god with power 444 by the resurrection from the dead0 7,rom4 #a3d72 meantime the natural development of ,jesus and his refusal to set up an earthly kingdom may have made the miraculous events of thirty years ago seem to ,mary like a wonderful dream2 so only gradually the marvellous tale of the mother of the ,lord found its way into the gospel tradition and creeds of the church1 and into the inmost hearts of ,christians of all countries2 see ,f4 ,l4 ,anderson1 in ,baptist ,review and ,expositor1 #aijd3be-dd1 and ,machen1 on the ,n4 ,t4 ,account of the ,birth of ,jesus1 in ,princeton ,theol4 ,rev41 ,oct4 #aije1 and ,jan4 #aijf4 ,cooke1 on ,the ,virgin ,birth of our ,lord1 in ,methodist ,rev41 ,nov4 #aijd3hdi-heg--8;,if there is a moral taint in the human race1 if in the very blood and constitution of humanity there is an ineradicable tendency to sin1 then it is utterly inconceivable that any one born in the race by natural means should escape the taint of that race4 ,and1 finally1 if the virgin birth is not historical1 then a difficulty greater than any that destructive criticism has yet evolved from documents1 interpolations1 psychological improbabilities and unconscious contradictions confronts the reason and upsets all the long results of scientific observation1--that a sinful and deliberately sinning and unmarried pair should have given life to the purest human being that ever lived or of whom the human race has ever dreamed1 and that he1 knowing and forgiving the sins of others1 never knew the shame of his own origin40 ,see also ,gore1 ,dissertations1 #a-fh1 on the ,virgin ,birth of our ,lord1 ,j4 ,armitage ,robinson1 ,some ,thoughts on the ,incarnation1 #db1 both of whom show that without assuming the reality of the virgin birth we cannot account for the origin of the narratives of ,matthew and of ,luke1 nor for the acceptance of the virgin birth by the early ,christians4 ,per contra1 see ,hoben1 in ,am4 ,jour4 ,theol41 #aijb3dgh-ejf1 #gji-geb4 ,for both sides of the controversy1 see ,symposium by ,bacon1 ,zenos1 ,rhees and ,warfield1 in ,am4 ,jour4 ,theol41 ,jan4 #aijf3a-cj2 and especially ,orr1 ,virgin ,birth of ,christ4 7b7 ,free1 both from hereditary depravity1 and from actual sin2 as is shown by his never offering sacrifice1 never praying for forgiveness1 teaching that all but he needed the new birth1 challenging all to convict him of a single sin4 ,jesus frequently went up to the temple1 but he never offered sacrifice4 ,he prayed3 8,father1 forgive them0 7,luke #bc3cd72 but he never prayed3 8,father1 forgive me40 ,he said3 8,ye must be born anew0 7,john #c3g72 but the words indicated that he had no such need4 8,at no moment in all that life could a single detail have been altered1 except for the worse40 ,he not only yielded to ,god's will when made known to him1 but he sought it3 8,i seek not mine own will1 but the will of him that sent me0 7,john #e3cj74 ,the anger which he showed was no passionate or selfish or vindictive anger1 but the indignation of righteousness against hypocrisy and cruelty--an indignation accompanied with grief3 8looked round about on them with anger1 being grieved at the hardening of their heart0 7,mark #c3e74 ,f4 ,w4 ,h4 ,myers1 ,st4 ,paul1 #ai1 #ec--8,thou with strong prayer and very much entreating ,willest be asked1 and thou wilt answer then1 ,show the hid heart beneath creation beating1 ,smile with kind eyes and be a man with men4444 ,yea1 through life1 death1 through sorrow and through sinning1 ,he shall suffice me1 for he hath sufficed3 ,christ is the end1 for ,christ was the beginning1 ,christ the beginning1 for the end is ,christ40 ,not personal experience of sin1 but resistance to it1 fitted him to deliver us from it4 ,luke #a3ce--8wherefore also the holy thing which is begotten shall be called the ,son of ,god02 ,john #h3df--8,which of you convicteth me of sin80 #ad3cj--8the prince of the world cometh3 and he hath nothing in me0 not the slightest evil inclination upon which his temptations can lay hold2 ,rom4 #h3c--8;in the likeness of sinful flesh0 in flesh1 but without the sin which in other men clings to the flesh2 #b ,cor4 #e3ba--8;,him who knew no sin02 ,heb4 #d3ae--8;in all points tempted like as we are1 yet without sin02 #g3bf--8;holy1 guileless1 undefiled1 separated from sinners0--by the fact of his immaculate conception2 #i3ad--8through the eternal ,spirit offered himself without blemish unto ,god02 #a ,pet4 #a3ai--8precious blood1 as of a lamb without blemish and without spot1 even the blood of ,christ02 #b3bb--8who did no sin1 neither was guile found in his mouth02 #a ,john #c3e1 #g--8;in him is no sin 444 he is righteous40 ,julius ,mller1 ,proof-texts1 #bi--8;,had ,christ been only human nature1 he could not have been without sin4 ,but life can draw out of the putrescent clod materials for its own living4 ,divine life appropriates the human40 ,dorner1 ,glaubenslehre1 #b3ddf 7,syst4 ,doct41 #c3cdd7--8,what with us is regeneration1 is with him the incarnation of ,god40 ,in this origin of ,jesus' sinlessness from his union with ,god1 we see the absurdity1 both doctrinally and practically1 of speaking of an immaculate conception of the ,virgin1 and of making her sinlessness precede that of her ,son4 ,on the ,roman ,catholic doctrine of the immaculate conception of the ,virgin1 see ,h4 ,b4 ,smith1 ,system1 #chi-cib2 ,mason1 ,faith of the ,gospel1 #abi-aca--8;,it makes the regeneration of humanity begin1 not with ,christ1 but with the ,virgin4 ,it breaks his connection with the race4 ,instead of springing sinless from the sinful race1 he derives his humanity from something not like the rest of us40 ,thomas ,aquinas and ,liguori both call ,mary the ,queen of ,mercy1 as ,jesus her ,son is ,king of ,justice2 see ,thomas1 ,prf4 in ,sept4 ,cath4 ,ep41 ,comment on ,esther1 #e3c1 and ,liguori1 ,glories of ,mary1 #a3hj 7,dublin version of #ahff74 ,bradford1 ,heredity1 #bhi--8,the ,roman church has almost apotheosized ,mary2 but it must not be forgotten that the process began with ,jesus4 ,from what he was1 an inference was drawn concerning what his mother must have been40 8,christ took human nature in such a way that this nature1 without sin1 bore the consequences of sin40 ,that portion of human nature which the ,logos took into union with himself was1 in the very instant and by the fact of his taking it1 purged from all its inherent depravity4 ,but if in ,christ there was no sin1 or tendency to sin1 how could he be tempted8 ,in the same way1 we reply1 that ,adam was tempted4 ,christ was not omniscient3 ,mark #ac3cb--8of that day or that hour knoweth no one1 not even the angels in heaven1 neither the ,son1 but the ,father40 ,only at the close of the first temptation does ,jesus recognize ,satan as the adversary of souls3 ,mat4 #d3aj--8;,get thee hence1 ,satan40 ,jesus could be tempted1 not only because he was not omniscient1 but also because he had the keenest susceptibility to all the forms of innocent desire4 ,to these desires temptation may appeal4 ,sin consists1 not in these desires1 but in the gratification of them out of ,god's order1 and contrary to ,god's will4 ,meyer3 8,lust is appetite run wild4 ,there is no harm in any natural appetite1 considered in itself4 ,but appetite has been spoiled by the ,fall40 ,so ,satan appealed 7,mat4 #d3a-aa7 to our ,lord's desire for food1 for applause1 for power2 to 8,ueberglaube1 ,aberglaude1 ,unglaube0 7,kurtz72 cf4 ,mat4 #bf3ci2 #bg3db2 #bf3ec4 ,all temptation must be addressed either to desire or fear2 so ,christ 8was in all points tempted like as we are0 7,heb4 #d3ae74 ,the first temptation1 in the wilderness1 was addressed to desire2 the second1 in the garden1 was addressed to fear4 ,satan1 after the first1 8departed from him for a season0 7,luke #d3ac72 but he returned1 in ,gethsemane--8the prince of the world cometh3 and he hath nothing in me0 7,john #ad3cj7--;,if possible1 to deter ,jesus from his work1 by rousing within him vast and agonizing fears of the suffering and death that lay before him4 ,yet1 in spite of both the desire and the fear with which his holy soul was moved1 he was 8without sin0 7,heb4 #d3ae74 ,the tree on the edge of the precipice is fiercely blown by the winds3 the strain upon the roots is tremendous1 but the roots hold4 ,even in ,gethsemane and on ,calvary1 ,christ never prays for forgiveness1 he only imparts it to others4 ,see ,ullman1 ,sinlessness of ,jesus2 ,thomasius1 ,christi ,person und ,werk1 #b3g-ag1 #abf-acf1 esp4 #ace1 #acf2 ,schaff1 ,person of ,christ1 #ea-gb2 ,shedd1 ,dogm4 ,theol41 #c3ccj-cdi4 7c7 ,ideal human nature1--furnishing the moral pattern which man is progressively to realize1 although within limitations of knowledge and of activity required by his vocation as the world's ,redeemer4 ,psalm #h3d-h--8thou hast made him but little lower than ,god1 ,and crownest him with glory and honor4 ,thou madest him to have dominion over the works of thy hands2 ,thou hast put all things under his feet0--a description of the ideal man1 which finds its realization only in ,christ4 ,heb4 #b3f-aj--8;,but now we see not yet all things subjected to him4 ,but we behold him who hath been made a little lower than the angels1 even ,jesus1 because of the suffering of death crowned with glory and honor40 #a ,cor4 #ae3de--8,the first 444 ,adam 444 ,the last ,adam0--implies that the second ,adam realized the full concept of humanity1 which failed to be realized in the first ,adam2 so verse #di--8;as we have borne the image of the earthly man1 we shall also bear the image of the heavenly0 man4 #b ,cor4 #c3ah--8the glory of the ,lord0 is the pattern1 into whose likeness we are to be changed4 ,phil #c3ba--8who shall fashion anew the body of our humiliation1 that it may be conformed to the body of his glory02 ,col4 #a3ah--8that in all things he might have the pre-eminence02 #a ,pet4 #b3ba--8suffered for you1 leaving you an example1 that ye should follow his steps02 #a ,john #c3c--8;every one that hath this hope set on him purifieth himself1 even as he is pure40 ,the phrase 8,son of man0 7,john #e3bg2 cf4 ,dan4 #g3ac1 ,com4 of ,pusey1 in loco1 and ,westcott1 in ,bible ,com4 on ,john1 #cb-ce7 seems to intimate that ,christ answers to the perfect idea of humanity1 as it at first existed in the mind of ,god4 ,not that he was surpassingly beautiful in physical form2 for the only way to reconcile the seemingly conflicting intimations is to suppose that in all outward respects he took our average humanity--at one time appearing without form or comeliness 7,is4 #eb3b71 and aged before his time 7,john #h3eg--8,thou art not yet fifty years old071 at another time revealing so much of his inward grace and glory that men were attracted and awed 7,ps4 #de3b--8,thou art fairer than the children of men02 ,luke #d3bb--8the words of grace which proceeded out of his mouth02 ,mark #aj3cb--8;,jesus was going before them3 and they were amazed2 and they that followed were afraid02 ,mat4 #ag3a-h--the account of the transfiguration74 ,compare the ,byzantine pictures of ,christ with those of the ,italian painters1--the former ascetic and emaciated1 the latter types of physical well-being4 ,modern pictures make ,jesus too exclusively a ,jew4 ,yet there is a certain truth in the words of ,mozoomdar3 8,jesus was an ,oriental1 and we ,orientals understand him4 ,he spoke in figure4 ,we understand him4 ,he was a mystic4 ,you take him literally3 you make an ,englishman of him40 ,so ,japanese ,christians will not swallow the ,western system of theology1 because they say that this would be depriving the world of the ,japanese view of ,christ4 ,but in all spiritual respects ,christ was perfect4 ,in him are united all the excellences of both the sexes1 of all temperaments and nationalities and characters4 ,he possesses1 not simply passive innocence1 but positive and absolute holiness1 triumphant through temptation4 ,he includes in himself all objects and reasons for affection and worship2 so that1 in loving him1 8love can never love too much40 ,christ's human nature1 therefore1 and not human nature as it is in us1 is the true basis of ethics and of theology4 ,this absence of narrow individuality1 this ideal1 universal manhood1 could not have been secured by merely natural laws of propagation1--it was secured by ,christ's miraculous conception2 see ,dorner1 ,glaubenslehre1 #b3ddf 7,syst4 ,doct41 #c3cdd74 ,john ,g4 ,whittier1 on the ,birmingham philanthropist1 ,joseph ,sturge3 8,tender as woman1 manliness and meekness ,in him were so allied1 ,that they who judged him by his strength or weakness ,saw but a single side40 ,seth1 ,ethical ,principles1 #dbj--8,the secret of the power of the moral ,ideal is the conviction which it carries with it that it is no mere ideal1 but the expression of the supreme ,reality40 ,bowne1 ,theory of ,thought and ,knowledge1 #cfd--8,the a priori only outlines a possible1 and does not determine what shall be actual within the limits of the possible4 ,if experience is to be possible1 it must take on certain forms1 but those forms are compatible with an infinite variety of experience40 ,no a priori truths or ideals can guarantee ,christianity4 ,we want a historical basis1 an actual ,christ1 a realization of the divine ideal4 8,great men10 says ,amiel1 8are the true men40 ,yes1 we add1 but only ,christ1 the greatest man1 shows what the true man is4 ,the heavenly perfection of ,jesus discloses to us the greatness of our own possible being1 while at the same time it reveals our infinite shortcoming and the source from which all restoration must come4 ,gore1 ,incarnation1 #afh--8;,jesus ,christ is the catholic man4 ,in a sense1 all the greatest men have overlapped the boundaries of their time4 #8,the truly great ,have all one age1 and from one visible space ,shed influence4 ,they1 both in power and act ,are permanent1 and time is not with them1 ,save as it worketh for them1 they in it4' ,but in a unique sense the manhood of ,jesus is catholic2 because it is exempt1 not from the limitations which belong to manhood1 but from the limitations which make our manhood narrow and isolated1 merely local or national40 ,dale1 ,ephesians1 #db--8;,christ is a servant and something more4 ,there is an ease1 a freedom1 a grace1 about his doing the will of ,god1 which can belong only to a ,son4444 ,there is nothing constrained 444 he was born to it4444 ,he does the will of ,god as a child does the will of its father1 naturally1 as a matter of course1 almost without thought4444 ,no irreverent familiarity about his communion with the ,father1 but also no trace of fear1 or even of wonder4444 ,prophets had fallen to the ground when the divine glory was revealed to them1 but ,christ stands calm and erect4 ,a subject may lose his self-possession in the presence of his prince1 but not a son40 ,mason1 ,faith of the ,gospel1 #adh--8,what once he had perceived1 he thenceforth knew4 ,he had no opinions1 no conjectures2 we are never told that he forgot1 nor even that he remembered1 which would imply a degree of forgetting2 we are not told that he arrived at truths by the process of reasoning them out2 but he reasons them out for others4 ,it is not recorded that he took counsel or formed plans2 but he desired1 and he purposed1 and he did one thing with a view to another40 ,on ,christ1 as the ideal man1 see ,griffith-,jones1 ,ascent through ,christ1 #cjg-ccf2 ,f4 ,w4 ,robertson1 ,sermon on ,the ,glory of the ,divine ,son1 #bnd ,series1 ,sermon ,,xix2 ,wilberforce1 ,incarnation1 #bb-ii2 ,ebrard1 ,dogmatik1 #b3be2 ,moorhouse1 ,nature and ,revelation1 #cg2 ,tennyson1 ,introduction to ,in ,memoriam2 ,farrar1 ,life of ,christ1 #a3adh-aed1 and #b3;excursus iv2 ,bushnell1 ,nature and the ,supernatural1 #bgf-ccb2 ,thomas ,hughes1 ,the ,manliness of ,christ2 ,hopkins1 ,scriptural ,idea of ,man1 #aba-ade2 ,tyler1 in ,bib4 ,sac41 #bb3ea1 #fbj2 ,dorner1 ,glaubenslehre1 #b3dea sq4 7d7 ,a human nature that found its personality only in union with the divine nature1--in other words1 a human nature impersonal1 in the sense that it had no personality separate from the divine nature1 and prior to its union therewith4 ,by the impersonality of ,christ's human nature1 we mean only that it had no personality before ,christ took it1 no personality before its union with the divine4 ,it was a human nature whose consciousness and will were developed only in union with the personality of the ,logos4 ,the ,fathers therefore rejected the word 1 and substituted the word 1--they favored not unpersonality but inpersonality4 ,in still plainer terms1 the ,logos did not take into union with himself an already developed human person1 such as ,james1 ,peter1 or ,john1 but human nature before it had become personal or was capable of receiving a name4 ,it reached its personality only in union with his own divine nature4 ,therefore we see in ,christ not two persons--a human person and a divine person--but one person1 and that person possessed of a human nature as well as of a divine4 ,for proof of this1 see pages #fhc-gjj1 also ,shedd1 ,dogm4 ,theol41 #b3bhi-cjh4 ,mason1 ,faith of the ,gospel1 #acf--8,we count it no defect in our bodies that they have no personal subsistence apart from ourselves1 and that1 if separated from ourselves1 they are nothing4 ,they share in a true personal life because we1 whose bodies they are1 are persons4 ,what happens to them happens to us40 ,in a similar manner the personality of the ,logos furnished the organizing principle of ,jesus' two-fold nature4 ,as he looked backward he could see himself dwelling in eternity with ,god1 so far as his divine nature was concerned4 ,but as respects his humanity he could remember that it was not eternal1--it had had its beginnings in time4 ,yet this humanity had never had a separate personal existence1--its personality had been developed only in connection with the divine nature4 ,gschel1 quoted in ,dorner's ,person of ,christ1 #e3agj--8;,christ is humanity2 we have it2 he is it entirely2 we participate therein4 ,his personality precedes and lies at the basis of the personality of the race and its individuals4 ,as idea1 he is implanted in the whole of humanity2 he lies at the basis of every human consciousness1 without however attaining realization in an individual2 for this is only possible in the entire race at the end of the times40 ,emma ,marie ,caillard1 on ,man in the ,light of ,evolution1 in ,contemp4 ,rev41 ,dec4 #ahic3 #hgc-hha--8;,christ is not only the goal of the race which is to be conformed to him1 but he is also the vital principle which moulds each individual of that race into its own similitude4 ,the perfect type exists potentially through all the intermediate stages by which it is more and more nearly approached1 and1 if it did not exist1 neither could they4 ,there could be no development of an absent life4 ,the goal of man's evolution1 the perfect type of manhood1 is ,christ4 ,he exists and always has existed potentially in the race and in the individual1 equally before as after his visible incarnation1 equally in the millions of those who do not1 as in the far fewer millions of those who do1 bear his name4 ,in the strictest sense of the words1 he is the life of man1 and that in a far deeper and more intimate sense than he can be said to be the life of the universe40 ,dale1 ,christian ,fellowship1 #aei--8;,christ's incarnation was not an isolated and abnormal wonder4 ,it was ,god's witness to the true and ideal relation of all men to ,god40 ,the incarnation was no detached event1--it was the issue of an eternal process of utterance on the part of the ,word 8whose goings forth are from of old1 from everlasting0 7,micah #e3b74 7e7 ,a human nature germinal1 and capable of self-communication1--so constituting him the spiritual head and beginning of a new race1 the second ,adam from whom fallen man individually and collectively derives new and holy life4 ,in ,is4 #i3f1 ,christ is called 8,everlasting ,father40 ,in ,is4 #ec3aj1 it is said that 8he shall see his seed40 ,in ,rev4 #bb3af1 he calls himself 8the root0 as well as 8the offspring of ,david40 ,see also ,john #e4ba--8the ,son also giveth life to whom he will02 #ae3a--8;,i am the true vine0--whose roots are planted in heaven1 not on earth2 the vine-man1 from whom as its stock the new life of humanity is to spring1 and into whom the half-withered branches of the old humanity are to be grafted that they may have life divine4 ,see ,trench1 ,sermon on ,christ1 the ,true ,vine1 in ,hulsean ,lectures4 ,john #ag3b--8thou gavest him authority over all flesh1 that to all whom thou hast given him1 he should give eternal life02 #a ,cor4 #ae3de--8the last ,adam became a life-giving spirit0--here 8spirit0 not the ,holy ,spirit1 nor ,christ's divine nature1 but 8the ego of his total divine-human personality40 ,eph4 #e3bc--8;,christ also is the head of the church0 the head to which all the members are united1 and from which they derive life and power4 ,christ calls the disciples his 8little children0 7,john #ac3cc72 when he leaves them they are 8orphans0 7#ad3ah marg474 8,he represents himself as a father of children1 no less than as a brother0 7#bj3ag--8my brethren02 cf4 ,heb4 #b3aa--8;brethren01 and #ac--8;,behold1 ,i and the children whom ,god hath given me02 see ,westcott1 ,com4 on ,john #ac3cc74 ,the new race is propagated after the analogy of the old2 the first ,adam is the source of the physical1 the second ,adam of spiritual1 life2 the first ,adam the source of corruption1 the second of holiness4 ,hence ,john #ab3bd--8;if it die1 it beareth much fruit02 ,mat4 #aj3cg and ,luke #ad3bf--8;,he that loveth father or mother more than me is not worthy of me0 none is worthy of me1 who prefers his old natural ancestry to his new spiritual descent and relationship4 ,thus ,christ is not simply the noblest embodiment of the old humanity1 but also the fountain-head and beginning of a new humanity1 the new source of life for the race4 ,cf4 #a ,tim4 #b3ae--8she shall be saved through the child-bearing0--which brought ,christ into the world4 ,see ,wilberforce1 ,incarnation1 #bbg-bda2 ,baird1 ,elohim ,revealed1 #fch-ffd2 ,dorner1 ,glaubenslehre1 #b3dea sq4 7,syst4 ,doct41 #c3cdi sq474 ,lightfoot on ,col4 #a3ah--8who is the beginning1 the fruits from the dead0--8,here #a4 priority in time4 ,christ was first fruits of the dead 7#a ,cor4 #ae3bj1 #bc72 #b4 originating power1 not only principium principiatum1 but also principium principians4 ,as he is first with respect to the universe1 so he becomes first with respect to the church2 cf4 ,heb4 #g3ae1 #af--#8;another priest1 who hath been made1 not after the law of a carnal commandment but after the power of an endless life'40 ,paul teaches that 8the head of every man is ,christ0 7#a ,cor4 #aa3c71 and that 8in him dwelleth all the fulness of the ,godhead bodily0 7,col4 #b3i74 ,whiton1 ,gloria ,patri1 #hh-ib1 remarks on ,eph4 #a3aj1 that ,god's purpose is 8to sum up all things in ,christ1 the things in the heavens1 and the things upon the earth0--to bring all things to a head 774 ,history is a perpetually increasing incarnation of life1 whose climax and crown is the divine fulness of life in ,christ4 ,in him the before unconscious sonship of the world awakes to consciousness of the ,father4 ,he is worthiest to bear the name of the ,son of ,god1 in a preminent1 but not exclusive right4 ,we agree with these words of ,whiton1 if they mean that ,christ is the only giver of life to man as he is the only giver of life to the universe4 ,hence ,christ is the only ultimate authority in religion4 ,he reveals himself in nature1 in man1 in history1 in ,scripture1 but each of these is only a mirror which reflects him to us4 ,in each case the mirror is more or less blurred and the image obscured1 yet he appears in the mirror notwithstanding4 ,the mirror is useless unless there is an eye to look into it1 and an object to be seen in it4 ,the ,holy ,spirit gives the eyesight1 while ,christ himself1 living and present1 furnishes the object 7,james #a3bc-be2 #b ,cor4 #c3ah2 #a ,cor4 #ac3ab74 ,over against mankind is ,christ-kind2 over against the fallen and sinful race is the new race created by ,christ's indwelling4 ,therefore only when he ascended with his perfected manhood could he send the ,holy ,spirit1 for the ,holy ,spirit which makes men children of ,god is the ,spirit of ,christ4 ,christ's humanity now1 by virtue of its perfect union with ,deity1 has become universally communicable4 ,it is as consonant with evolution to derive spiritual gifts from the second ,adam1 a solitary source1 as it is to derive the natural man from the first ,adam1 a solitary source2 see ,george ,harris1 ,moral ,evolution1 #dji2 and ,a4 ,h4 ,strong1 ,christ in ,creation1 #agd4 ,simon1 ,reconciliation1 #cjh--8;,every man is in a true sense essentially of divine nature--even as ,paul teaches1 7,acts #ag3bi74444 ,at the centre1 as it were1 enswathed in fold after fold1 after the manner of a bulb1 we discern the living divine spark1 impressing us qualitatively if not quantitatively1 with the absoluteness of the great sun to which it belongs40 ,the idea of truth1 beauty1 right1 has in it an absolute and divine quality4 ,it comes from ,god1 yet from the depths of our own nature4 ,it is the evidence that ,christ1 8the light that lighteth every man0 7,john #a3i71 is present and is working within us4 ,pfleiderer1 ,philos4 of ,religion1 #a3bgb--8,that the divine idea of man as #8the son of his love' 7,col4 #a3ac71 and of humanity as the kingdom of this ,son of ,god1 is the immanent final cause of all existence and development even in the prior world of nature1 this has been the fundamental thought of the ,christian ,gnosis since the apostolic age1 and ,i think that no philosophy has yet been able to shake or to surpass this thought--the corner stone of an idealistic view of the world40 ,but ,mead1 ,ritschl's ,place in the ,history of ,doctrine1 #aj1 says of ,pfleiderer and ,ritschl3 8,both recognize ,christ as morally perfect and as the head of the ,christian ,church4 ,both deny his pre-existence and his essential ,deity4 ,both reject the traditional conception of ,christ as an atoning ,redeemer4 ,ritschl calls ,christ ,god1 though inconsistently2 ,pfleiderer declines to say one thing when he seems to mean another40 ,the passages here alluded to abundantly confute the ,docetic denial of ,christ's veritable human body1 and the ,apollinarian denial of ,christ's veritable human soul4 ,more than this1 they establish the reality and integrity of ,christ's human nature1 as possessed of all the elements1 faculties1 and powers essential to humanity4 #b4 ,the ,deity of ,christ4 ,the reality and integrity of ,christ's divine nature have been sufficiently proved in a former chapter 7see pages #cje-cae74 ,we need only refer to the evidence there given1 that1 during his earthly ministry1 ,christ3 7a7 ,possessed a knowledge of his own deity4 ,john #c3ac--8the ,son of man1 who is in heaven0--a passage with clearly indicates ,christ's consciousness1 at certain times in his earthly life at least1 that he was not confined to earth but was also in heaven here1 however1 ,westcott and ,hort1 with and ,b1 omit 2 for advocacy of the common reading1 see ,broadus1 in ,hovey's ,com4 on ,john #c3ac2 #h3eh--8;,before ,abraham was born1 ,i am0--here ,jesus declares that there is a respect in which the idea of birth and beginning does not apply to him1 but in which he can apply to himself the name 8,i am0 of the eternal ,god2 #ad3i1 #aj--8;,have ,i been so long time with you1 and dost thou not know me1 ,philip8 he that hath seen me hath seen the ,father2 how sayest thou1 ,show us the ,father8 ,believest thou not that ,i am in the ,father1 and the ,father in me80 ,adamson1 ,the ,mind in ,christ1 #bd-di1 gives the following instances of ,jesus' supernatural knowledge3 #a4 ,jesus' knowledge of ,peter 7,john #a3db72 #b4 his finding of ,philip 7#a3dc72 #c4 his recognition of ,nathanael 7#a3dg-ej72 #d4 of the woman of ,samaria 7#d3ag-ai1 #ci72 #e4 miraculous draughts of fishes 7,luke #e3f-i2 ,john #ba3f72 #f4 death of ,lazarus 7,john #aa3ad72 #g4 of the ass's colt 7,mat4 #ba3b72 #h4 of the upper room 7,mark #ad3ae72 #i4 of ,peter's denial 7,mat4 #bf3cd72 #aj4 of the manner of his own death 7,john #ab3cc2 #ah3cb72 #aa4 of the manner of ,peter's death 7,john #ba3ai72 #ab4 of the fall of ,jerusalem 7,mat4 #bd3b74 ,jesus does not say 8our ,father0 but 8my ,father0 7,john #bj3ag74 ,rejection of him is a greater sin than rejection of the prophets1 because he is the 8beloved ,son0 of ,god 7,luke #bj3ac74 ,he knows ,god's purposes better than the angels1 because he is the ,son of ,god 7,mark #ac3cb74 ,as ,son of ,god1 he alone knows1 and he alone can reveal1 the ,father 7,mat4 #aa3bg74 ,there to clearly something more in his ,sonship than in that of his disciples 7,john #a3ad--8only begotten02 ,heb4 #a3f--8;first begotten074 ,see ,chapman1 ,jesus ,christ and the ,present ,age1 #cg2 ,denney1 ,studies in ,theology1 #cc4 7b7 ,exercised divine powers and prerogatives4 ,john #b3bd1 #be--8;,but ,jesus did not trust himself unto them1 for that he knew all man1 and because he needed not that any one should bear witness concerning man2 for he himself knew what was in man02 #ah3d--8;,jesus therefore1 knowing all the things that were coming upon him1 went forth02 ,mark #d3ci--8;he awoke1 and rebuked the wind1 and said unto the sea1 ,peace1 be still4 ,and the wind ceased1 and there was a great calm02 ,mat4 #i3f--8;,but that ye may know that the ,son of man hath authority on earth to forgive sins 7then saith he to the sick of the palsy71 ,arise1 and take up thy bed1 and go unto thy house02 ,mark #b3g--8,why doth this man thus speak8 he blasphemeth3 who can forgive sins but one1 even ,god80 ,it is not enough to keep1 like ,alexander ,severus1 a bust of ,christ1 in a private chapel1 along with ,virgil1 ,orpheus1 ,abraham1 ,apollonius1 and other persons of the same kind2 see ,gibbon1 ,decline and ,fall1 chap4 xvi4 8,christ is all in all4 ,the prince in the ,arabian story took from a walnut-shell a miniature tent1 but that tent expanded so as to cover1 first himself1 then his palace1 then his army1 and at last his whole kingdom4 ,so ,christ's being and authority expand1 as we reflect upon them1 until they take in1 not only ourselves1 our homes and our country1 but the whole world of sinning and suffering men1 and the whole universe of ,god02 see ,a4 ,h4 ,strong1 ,address at the ,ecumenical ,missionary ,conference1 ,april #bc1 #aijj4 ,matheson1 ,voices of the ,spirit1 #ci--8,what is that law which ,i call gravitation1 but the sign of the ,son of man in heaven8 ,it is the gospel of self-surrender in nature4 ,it is the inability of any world to be its own centre1 the necessity of every world to center in something else4444 ,in the firmament as on the earth1 the many are made one by giving the one for the many40 8,subtlest thought shall fail and learning falter2 ,churches change1 forms perish1 systems go2 ,but our human needs1 they will not alter1 ,christ no after age will e'er outgrow4 ,yea1 amen1 ,o changeless ,one1 thou only ,art life's guide and spiritual goal2 ,thou the light across the dark vale lonely1 ,thou the eternal haven of the soul40 ,but this is to say1 in other words1 that there were1 in ,christ1 a knowledge and a power such as belong only to ,god4 ,the passages cited furnish a refutation of both the ,ebionite denial of the reality1 and the ,arian denial of the integrity1 of the divine nature in ,christ4 ,napoleon to ,count ,montholon 7,bertrand's ,memoirs73 8,i think ,i understand somewhat of human nature1 and ,i tell you all these heroes of antiquity were men1 and ,i am a man2 but not one is like him3 ,jesus ,christ was more than man40 ,see other testimonies in ,schaff1 ,person of ,christ4 ,even ,spinoza1 ,tract4 ,theol4-,pol41 cap4 #a 7vol4 #a3chc71 says that 8,christ communed with ,god1 mind to mind 444 this spiritual closeness is unique0 7,martineau1 ,types1 #a3bed71 and ,channing speaks of ,christ as more than a human being1--as having exhibited a spotless purity which is the highest distinction of heaven4 ,f4 ,w4 ,robertson has called attention to the fact that the phrase 8,son of man0 7,john #e3bg2 cf4 ,dan4 #g3ac7 itself implies that ,christ was more than man2 it would have been an impertinence for him to have proclaimed himself ,son of man1 unless he had claimed to be something more2 could not every human being call himself the same8 ,when one takes this for his characteristic designation1 as ,jesus did1 he implies that there is something strange in his being ,son of man2 that this is not his original condition and dignity2 in other words1 that he is also ,son of ,god4 ,it corroborates the argument from ,scripture1 to find that ,christian experience instinctively recognizes ,christ's ,godhead1 and that ,christian history shows a new conception of the dignity of childhood and of womanhood1 of the sacredness of human life1 and of the value of a human soul1--all arising from the belief that1 in ,christ1 the ,godhead honored human nature by taking it into perpetual union with itself1 by bearing its guilt and punishment1 and by raising it up from the dishonors of the grave to the glory of heaven4 ,we need both the humanity and the deity of ,christ2 the humanity1--for1 as ,michael ,angelo's ,last ,judgment witnesses1 the ages that neglect ,christ's humanity must have some human advocate and ,savior1 and find a poor substitute for the ever-present ,christ in ,mariolatry1 the invocation of the saints1 and the 8real presence0 of the wafer and the mass2 the deity1--for1 unless ,christ is ,god1 he cannot offer an infinite atonement for us1 nor bring about a real union between our souls and the ,father4 ,dorner1 ,glaubenslehre1 #b3cbe-cbg 7,syst4 ,doct41 #c3bba-bbc7--8,mary and the saints took ,christ's place as intercessors in heaven2 transubstantiation furnished a present ,christ on earth40 ,it might almost be said that ,mary was made a fourth person in the ,godhead4 ,harnack1 ,das ,wesen des ,christenthums3 8,it is no paradox1 and neither is it rationalism1 but the simple expression of the actual position as it lies before us in the gospels3 ,not the ,son1 but the ,father alone1 has a place in the gospel as ,jesus proclaimed it02 i4 e41 ,jesus has no place1 authority1 supremacy1 in the gospel1--the gospel is a ,christianity without ,christ2 see ,nicoll1 ,the ,church's ,one ,foundation1 #dh4 ,and this in the face of ,jesus' own words3 8,come unto me0 7,mat4 #aa3bh72 8the ,son of man 444 shall sit on the throne of his glory3 and before him shall be gathered all the nations0 7,mat4 #be3ca1 #cb72 8he that hath seen me hath seen the ,father0 7,john #ad3i72 8he that obeyeth not the ,son shall not see life1 but the wrath of ,god abideth on him0 7,john #c3cf74 ,loisy1 ,the ,gospel and the ,church1 advocates the nut-theory in distinction from the onion-theory of doctrine4 ,does the fourth gospel appear a second century production8 ,what of it8 ,there is an evolution of doctrine as to ,christ4 8,harnack does not conceive of ,christianity as a seed1 at first a plant in potentiality1 then a real plant1 identical from the beginning of its evolution to the final limit1 and from the root to the summit of the stem4 ,he conceives of it rather as a fruit ripe1 or over ripe1 that must be peeled to reach the incorruptible kernel1 and he peels his fruit so thoroughly that little remains at the end40 ,r4 ,w4 ,gilder3 8,if ,jesus is a man1 ,and only a man1 ,i say ,that of all mankind ,i will cleave to him1 ,and will cleave alway4 ,if ,jesus ,christ is a ,god1 ,and the only ,god1 ,i swear ,i will follow him through heaven and hell1 ,the earth1 the sea1 and the air40 ,on ,christ manifested in ,nature1 see ,jonathan ,edwards1 ,observations on ,trinity1 ed4 ,smyth1 #ib-ig--8;,he who1 by his immediate influence1 gives being every moment1 and by his ,spirit actuates the world1 because he inclines to communicate himself and his excellencies1 doth doubtless communicate his excellency to bodies1 as far as there is any consent or analogy4 ,and the beauty of face and sweet airs in men are not always the effect of the corresponding excellencies of the mind2 yet the beauties of nature are really emanations or shadows of the excellencies of the ,son of ,god4 ,so that1 when we are delighted with flowery meadows and gentle breezes of wind1 we may consider that we see only the emanations of the sweet benevolence of ,jesus ,christ4 ,when we behold the fragrant rose and lily1 we see his love and purity4 ,so the green trees and fields1 and singing of birds1 are the emanations of his infinite joy and benignity4 ,the easiness and naturalness of trees and vines are shadows of his beauty and loveliness4 ,the crystal rivers and murmuring streams are the footsteps of his favor1 grace and beauty4 ,when we behold the light and brightness of the sun1 the golden edges of an evening cloud1 or the beauteous bow1 we behold the adumbrations of his glory and goodness1 and in the blue sky1 of his mildness and gentleness4 ,there are also many things wherein we may behold his awful majesty3 in the sun in his strength1 in comets1 in thunder1 in the hovering thunder clouds1 in ragged rocks and the brows of mountains4 ,that beauteous light wherewith the world is filled in a clear day is a lively shadow of his spotless holiness1 and happiness and delight in communicating himself4 ,and doubtless this is a reason why ,christ is compared so often to these things1 and called by their names1 as the ,sun of ,righteousness1 the ,morning ,star1 the ,rose of ,sharon1 and ,lily of the ,valley1 the apple tree among trees of the wood1 a bundle of myrrh1 a roe1 or a young hart4 ,by this we may discover the beauty of many of those metaphors and similes which to an unphilosophical person do seem so uncouth4 ,in like manner1 when we behold the beauty of man's body in its perfection1 we still see like emanations of ,christ's divine perfections1 although they do not always flow from the mental excellencies of the person that has them4 ,but we see the most proper image of the beauty of ,christ when we see beauty in the human soul40 ,on the deity of ,christ1 see ,shedd1 ,history of ,doctrine1 #a3bfb1 #cea2 ,liddon1 ,our ,lord's ,divinity1 #abg1 #bjg1 #deh2 ,thomasius1 ,christi ,person und ,werk1 #a3fa-fd2 ,hovey1 ,god with ,us1 #ag-bc2 ,bengel on ,john #aj3cj4 ,on the two natures of ,christ1 see ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #bja-bab4 ,,iii4 ,the ,union of the two ,natures in one ,person4 ,distinctly as the ,scriptures represent ,jesus ,christ to have been possessed of a divine nature and of a human nature1 each unaltered in essence and undivested of its normal attributes and powers1 they with equal distinctness represent ,jesus ,christ as a single undivided personality in whom these two natures are vitally and inseparably united1 so that he is properly1 not ,god and man1 but the ,god-man4 ,the two natures are bound together1 not by the moral tie of friendship1 nor by the spiritual tie which links the believer to his ,lord1 but by a bond unique and inscrutable1 which constitutes them one person with a single consciousness and will1--this consciousness and will including within their possible range both the human nature and the divine4 ,whiton1 ,gloria ,patri1 #gi-ha1 would give up speaking of the union of ,god and man2 for this1 he says1 involves the fallacy of two natures4 ,he would speak rather of the manifestation of ,god in man4 ,the ordinary ,unitarian insists that ,christ was 8a mere man40 ,as if there could be such a thing as mere man1 exclusive of aught above him and beyond him1 self-centered and self-moved4 ,we can sympathize with ,whiton's objection to the phrase 8,god and man10 because of its implication of an imperfect union4 ,but we prefer the term 8,god-man0 to the phrase 8,god in man10 for the reason that this latter phrase might equally describe the union of ,christ with every believer4 ,christ is 8the only begotten10 in a sense that every believer is not4 ,yet we can also sympathize with ,dean ,stanley1 ,life and ,letters1 #a3aae--8;,alas that a ,church that has so divine a service should keep its long list of ,articles6 ,i am strengthened more than ever in my opinion that there is only needed1 that there only should be1 one1 viz41 #8,i believe that ,christ is both ,god and man4' 0 #a4 ,proof of this ,union4 7a7 ,christ uniformly speaks of himself1 and is spoken of1 as a single person4 ,there is no interchange of 8,i0 and 8thou0 between the human and the divine natures1 such as we find between the persons of the ,trinity 7,john #ag3bc74 ,christ never uses the plural number in referring to himself1 unless it be in ,john #c3aa--8we speak that we do know10--and even here 8we0 is more probably used as inclusive of the disciples4 #a ,john #d3b--8;is come in the flesh0--is supplemented by ,john #a3ad--8;became flesh02 and these texts together assure us that ,christ so came in human nature as to make that nature an element in his single personality4 ,john #ag3bc--8;,i in them1 and thou in me1 that they may be perfected into one2 that the world may know that thou didst send me1 and lovedst them1 even as thou lovedst me02 #c3aa--8,we speak that which we know1 and bear witness of that which we have seen2 and ye receive not our witness02 #a ,john #d3b--8;every spirit that confesseth that ,jesus ,christ is come in the flesh is of ,god02 ,john #a3ad--8;,and the ,word became flesh1 and dwelt among us0--he so came in human nature that human nature and himself formed1 not two persons1 but one person4 ,in the ,trinity1 the ,father is objective to the ,son1 the ,son to the ,father1 and both to the ,spirit4 ,but ,christ's divinity is never objective to his humanity1 nor his humanity to his divinity4 ,moberly1 ,atonement and ,personality1 #ig--8;,he is not so much ,god and man1 as ,god in1 and through1 and as man4 ,he is one indivisible personality throughout4444 ,we are to study the divine in and through the human4 ,by looking for the divine side by side with the human1 instead of discerning the divine within the human1 we miss the significance of them both40 ,we mistake when we say that certain words of ,jesus with regard to his ignorance of the day of the end 7,mark #ac3cb7 were spoken by his human nature1 while certain other words with regard to his being in heaven at the same time that he was on earth 7,john #c3ac7 were spoken by his divine nature4 ,there was never any separation of the human from the divine1 or of the divine from the human1--all ,christ's words were spoken1 and all ,christ's deeds were done1 by the one person1 the ,god-man4 ,see ,forrest1 ,the ,authority of ,christ1 #di-ajj4 7b7 ,the attributes and powers of both natures are ascribed to the one ,christ1 and conversely the works and dignities of the one ,christ are ascribed to either of the natures1 in a way inexplicable1 except upon the principle that these two natures are organically and indissolubly united in a single person 7examples of the former usage are ,rom4 #a3c and #a ,pet4 #c3ah2 of the latter1 #a ,tim4 #b3e and ,heb4 #a3b1 #c74 ,hence we can say1 on the one hand1 that the ,god-man existed before ,abraham1 yet was born in the reign of ,augustus ,csar1 and that ,jesus ,christ wept1 was weary1 suffered1 died1 yet is the same yesterday1 to-day1 and forever2 on the other hand1 that a divine ,savior redeemed us upon the cross1 and that the human ,christ is present with his people even to the end of the world 7,eph4 #a3bc2 #d3aj2 ,mat4 #bh3bj74 ,rom4 #a3c--8;his ,son1 who was born of the seed of ,david according to the flesh02 #a ,pet4 #c3ah--8;,christ also suffered for sins once 444 being put to death in the flesh1 but made alive in the spirit02 #a ,tim4 #b3e--8one mediator also between ,god and men1 himself man1 ,christ ,jesus02 ,heb4 #a3b1 #c--8;his ,son1 whom he appointed heir of all things 444 who being the effulgence of his glory 444 when he had made purification of sins1 sat down on the right hand of the ,majesty on high02 ,eph4 #a3bb1 #bc--8put all things in subjection under his feet1 and gave him to be head over all things to the church1 which is his body1 the fulness of him that filleth all in all02 #d3aj--8;,he that descended is the same also that ascended far above all the heavens1 that he might fill all things02 ,mat4 #bh3bj--8lo1 ,i am with you always1 even unto the end of the world40 ,mason1 ,faith of the ,gospel1 #adb-ade--8,mary was ,theotokos1 but she was not the mother of ,christ's ,godhood1 but of his humanity4 ,we speak of the blood of ,god the ,son1 but it is not as ,god that he has blood4 ,the hands of the babe ,jesus made the worlds1 only in the sense that he whose hands they were was the ,agent in creation4444 ,spirit and body in us are not merely put side by side1 and insulated from each other4 ,the spirit does not have the rheumatism1 and the reverent body does not commune with ,god4 ,the reason why they affect each other is because they are equally ours4444 ,let us avoid sensuous1 fondling1 modes of addressing ,christ--modes which dishonor him and enfeeble the soul of the worshiper4444 ,let us also avoid1 on the other hand1 such phrases as #8the dying ,god'1 which loses the manhood in the ,godhead40 ,charles ,h4 ,spurgeon remarked that people who 8dear0 everybody reminded him of the woman who said she had been reading in 8dear ,hebrews40 7c7 ,the constant ,scriptural representations of the infinite value of ,christ's atonement and of the union of the human race with ,god which has been secured in him are intelligible only when ,christ is regarded1 not as a man of ,god1 but as the ,god-man1 in whom the two natures are so united that what each does has the value of both4 #a ,john #b3b--8;he is the propitiation for our sins2 and not for ours only1 but also for the whole world10--as ,john in his gospel proves that ,jesus is the ,son of ,god1 the ,word1 ,god1 so in his first ,epistle he proves that the ,son of ,god1 the ,word1 ,god1 has become man2 ,eph4 #b3af-ah--8might reconcile them both ,jew and ,gentile in one body unto ,god through the cross1 having slain the enmity thereby2 and he came and preached peace to you that were far off1 and peace to them that were nigh3 for through him we both have our access in one ,spirit unto the ,father02 #ba1 #bb--8;in whom each several building1 fitly framed together1 groweth into a holy temple in the ,lord2 in whom ye also are builded together for a habitation of ,god in the ,spirit02 #b ,pet4 #a3d--8that through these promises ye may become partakers of the divine nature40 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #b3ajg--8,we cannot separate ,christ's divine from his human acts1 without rending in twain the unity of his person and life40 7d7 ,it corroborates this view to remember that the universal ,christian consciousness recognizes in ,christ a single and undivided personality1 and expresses this recognition in its services of song and prayer4 ,the foregoing proof of the union of a perfect human nature and of a perfect divine nature in the single person of ,jesus ,christ suffices to refute both the ,nestorian separation of the natures and the ,eutychian confounding of them4 ,certain modern forms of stating the doctrine of this union1 however--forms of statement into which there enter some of the misconceptions already noticed--need a brief examination1 before we proceed to our own attempt at elucidation4 ,dorner1 ,glaubenslehre1 #b3djc-daa 7,syst4 ,doct41 #c3cjj-cjh7--8,three ideas are included in incarnation3 7#a7 assumption of human nature on the part of the ,logos 7,heb4 #b3ad--#8partook of 444 flesh and blood'2 #b ,cor4 #e3ai--#8;,god was in ,christ'2 ,col4 #b3i--#8;in him dwelleth all the fulness of the ,godhead bodily'72 7#b7 new creation of the second ,adam1 by the ,holy ,ghost and power of the ,highest 7,rom4 #e3ad--#8;,adam's' transgression1 who is a figure of him that was to come'2 #a ,cor4 #ae3bb--#8;as in ,adam all die1 so also in ,christ shall all be made alive'2 #ae3de--#8,the first man ,adam became a living soul1 the last ,adam became a life-giving ,spirit'2 ,luke #a3ce--#8the ,holy ,spirit shall come upon thee1 and the power of the ,most ,high shall overshadow thee'2 ,mat4 #a3bj--#8that which is conceived in her is of the ,holy ,spirit'72 7#c7 becoming flesh1 without contraction of deity or humanity 7#a ,tim4 #c3af--#8who was manifested in the flesh'2 #a ,john #d3b--#8;,jesus ,christ is come in the flesh'2 ,john #f3da1 #ea--#8;,i am the bread which came down out of heaven4444 ,i am the living bread'2 #b ,john #g--#8;,jesus ,christ cometh in the flesh'2 ,john #a3ad--#8the word became flesh'74 ,this last text cannot mean3 ,the ,logos ceased to be what he was1 and began to be only man4 ,nor can it be a mere theophany1 in human form4 ,the reality of the humanity is intimated1 as well as the reality of the ,logos40 ,the ,lutherans hold to a communion of the natures1 as well as to an impartation of their properties3 7#a7 genus idiomaticum--impartation of attributes of both natures to the one person2 7#b7 genus apotelesmaticum 7from 1 8that which is finished or completed10 i4 e41 ,jesus' work7--attributes of the one person imparted to each of the constituent natures4 ,hence ,mary may be called 8the mother of ,god10 as the ,chalcedon symbol declares1 8as to his humanity10 and what each nature did has the value of both2 7#c7 genus majestaticum--attributes of one nature imparted to the other1 yet so that the divine nature imparts to the human1 not the human to the divine4 ,the ,lutherans do not believe in a genus tapeinoticon1 i4 e41 that the human elements communicated themselves to the divine4 ,the only communication of the human was to the person1 not to the divine nature1 of the ,god-man4 ,examples of this third genus majestaticum are found is ,john #c3ac--8no one hath ascended into heaven1 but he that descended out of heaven1 even the ,son of man1 who is in heaven0 here1 however1 ,westcott and ,hort1 with and ,b1 omit 2 #e3bg--8;he gave him authority to execute judgment1 because he is a son of man40 ,of the explanation that this is the figure of speech called 8allosis10 ,luther says3 8,allosis est larva qudam diaboli1 secundum cujus rationes ego certe nolim esse ,christianus40 ,the genus majestaticum is denied by the ,reformed ,church1 on the ground that it does not permit a clear distinction of the natures4 ,and this is one great difference between it and the ,lutheran ,church4 ,so ,hooker1 in commenting upon the ,son of man's 8ascending up where he was before10 says3 8,by the #8,son of man' must be meant the whole person of ,christ1 who1 being man upon earth1 filled heaven with his glorious presence2 but not according to that nature for which the title of man is given him40 ,for the ,lutheran view of this union and its results in the communion of natures1 see ,hase1 ,hutterus ,redivivus1 #aath ed41 #aie-aig2 ,thomasius1 ,christi ,person und ,werk1 #b3bd1 #be4 ,for the ,reformed view1 see ,turretin1 loc4 #ac1 qust4 #h2 ,hodge1 ,syst4 ,theol41 #b3chg-cig1 #djg-dah4 #b4 ,modern misrepresentations of this ,union4 ,a4 ,theory of an incomplete humanity4--,gess and ,beecher hold that the immaterial part in ,christ's humanity is only contracted and metamorphosed deity4 ,the advocates of this view maintain that the divine ,logos reduced himself to the condition and limits of human nature1 and thus literally became a human soul4 ,the theory differs from ,apollinarianism1 in that it does not necessarily presuppose a trichotomous view of man's nature4 ,while ,apollinarianism1 however1 denied the human origin only of ,christ's 1 this theory extends the denial to his entire immaterial being1--his body alone being derived from the ,virgin4 ,it is held1 in slightly varying forms1 by the ,germans1 ,hofmann and ,ebrard1 as well as by ,gess2 and ,henry ,ward ,beecher was its chief representative in ,america4 ,gess holds that ,christ gave up his eternal holiness and divine self-consciousness1 to become man1 so that he never during his earthly life thought1 spoke1 or wrought as ,god1 but was at all times destitute of divine attributes4 ,see ,gess1 ,scripture ,doctrine of the ,person of ,christ2 and synopsis of his view1 by ,reubelt1 in ,bib4 ,sac41 #ahgj3a-cb2 ,hofmann1 ,schriftbeweis1 #a3bcd-bda1 and #b3bj2 ,ebrard1 ,dogmatik1 #b3add-aea1 and in ,herzog1 ,encyclopdie1 art43 ,jesus ,christ1 der ,gottmensch2 also ,liebner1 ,christliche ,dogmatik4 ,henry ,ward ,beecher1 in his ,life of ,jesus the ,christ1 chap4 #c1 emphasizes the word 8flesh10 in ,john #a3ad and declares the passage to mean that the divine ,spirit enveloped himself in a human body1 and in that condition was subject to the indispensable limitations of material laws4 ,all these advocates of the view hold that ,deity was dormant1 or paralyzed1 in ,christ during his earthly life4 ,its essence is there1 but not its efficiency at any time4 ,against this theory we urge the following objections3 7a7 ,it rests upon a false interpretation of the passage ,john #a3ad-- 4 ,the word here has its common ,new ,testament meaning4 ,it designates neither soul nor body alone1 but human nature in its totality 7cf4 ,john #c3f-- 2 ,rom4 #g3ah-- 1 1 74 ,that does not imply a transmutation of the into human nature1 or into a human soul1 is evident from which follows--an allusion to the ,shechinah of the ,mosaic tabernacle2 and from the parallel passage #a ,john #d3b-- --where we are taught not only the oneness of ,christ's person1 but the distinctness of the constituent natures4 ,john #a3ad--8the ,word became flesh1 and dwelt tabernacled among us1 and we behold his glory02 #c3f--8,that which is born of the flesh is flesh02 ,rom41 #g3ah--8;in me1 that is1 in my flesh1 dwelleth no good thing02 #a ,john #d3b--8;,jesus ,christ is come in the flesh40 ,since 8flesh10 in ,scriptural usage1 denotes human nature in its entirety1 there is as little reason to infer from these passages a change of the ,logos into a human body1 as a change of the ,logos into a human soul4 ,there is no curtailed humanity in ,christ4 ,one advantage of the monistic doctrine is that it avoids this error4 ,omnipresence is the presence of the whole of ,god in every place4 ,ps4 #he3i--8,surely his salvation is nigh them that fear him1 ,that glory may dwell in our land0--was fulfilled when ,christ1 the true ,shekinah1 tabernacled in human flesh and men 8beheld his glory1 glory as of the only begotten from the ,father1 full of grace and truth0 7,john #a3ad74 ,and ,paul can say in #b ,cor4 #ab3i--8,most gladly therefore will ,i rather glory in my weaknesses1 that the power of ,christ may spread a tabernacle over me40 7b7 ,it contradicts the two great classes of ,scripture passages already referred to1 which assert on the one hand the divine knowledge and power of ,christ and his consciousness of oneness with the ,father1 and on the other hand the completeness of his human nature and its derivation from the stock of ,israel and the seed of ,abraham 7,mat4 #a3a-af2 ,heb4 #b3af74 ,thus it denies both the true humanity1 and the true deity1 of ,christ4 ,see the ,scripture passages cited in proof of the ,deity of ,christ1 pages #cje-cae4 ,gess himself acknowledges that1 if the passages in which ,jesus avers his divine knowledge and power and his consciousness of oneness with the ,father refer to his earthly life1 his theory is overthrown4 8,apollinarianism had a certain sort of grotesque grandeur1 in giving to the human body and soul of ,christ an infinite1 divine 4 ,it maintained at least the divine side of ,christ's person4 ,but the theory before us denies both sides40 ,while it so curtails deity that it is no proper deity1 it takes away from humanity all that is valuable in humanity2 for a manhood that consists only in body is no proper manhood4 ,such manhood is like the 8half length0 portrait which depicted only the lower half of the man4 ,mat4 #a3a-af1 the genealogy of ,jesus1 and ,heb4 #b3af--8taketh hold of the seed of ,abraham0--intimate that ,christ took all that belonged to human nature4 7c7 ,it is inconsistent with the ,scriptural representations of ,god's immutability1 in maintaining that the ,logos gives up the attributes of ,godhead1 and his place and office as second person of the ,trinity1 in order to contract himself into the limits of humanity4 ,since attributes and substance are correlative terms1 it is impossible to hold that the substance of ,god is in ,christ1 so long as he does not possess divine attributes4 ,as we shall see hereafter1 however1 the possession of divine attributes by ,christ does not necessarily imply his constant exercise of them4 ,his humiliation indeed1 consisted in his giving up their independent exercise4 ,see ,dorner1 ,unvernderlichkeit ,gottes1 in ,jahrbuch fr deutsche ,theologie1 #a3cfa2 #b3ddj2 #c3egi2 esp4 #a3cij-dab--8;,gess holds that1 during the thirty-three years of ,jesus' earthly life1 the ,trinity was altered2 the ,father no more poured his fulness into the ,son2 the ,son no more1 with the ,father1 sent forth the ,holy ,spirit2 the world was upheld and governed by ,father and ,spirit alone1 without the mediation of the ,son2 the ,father ceased to beget the ,son4 ,he says the ,father alone has aseity2 he is the only ,monas4 ,the ,trinity is a family1 whose head is the ,father1 but whose number and condition is variable4 ,to ,gess1 it is indifferent whether the ,trinity consists of ,father1 ,son1 and ,holy ,spirit1 or 7as during ,jesus' life7 of only one4 ,but this is a ,trinity in which two members are accidental4 ,a ,trinity that can get along without one of its members is not the ,scriptural ,trinity4 ,the ,father depends on the ,son1 and the ,spirit depends on the ,son1 as much as the ,son depends on the ,father4 ,to take away the ,son is to take away the ,father and the ,spirit4 ,this giving up of the actuality of his attributes1 even of his holiness1 on the part of the ,logos1 is in order to make it possible for ,christ to sin4 ,but can we ascribe the possibility of sin to a being who is really ,god8 ,the reality of temptation requires us to postulate a veritable human soul40 7d7 ,it is destructive of the whole ,scriptural scheme of salvation1 in that it renders impossible any experience of human nature on the part of the divine1--for when ,god becomes man he ceases to be ,god2 in that it renders impossible any sufficient atonement on the part of human nature1--for mere humanity1 even though its essence be a contracted and dormant deity1 is not capable of a suffering which shall have infinite value2 in that it renders impossible any proper union of the human race with ,god in the person of ,jesus ,christ1--for where true deity and true humanity are both absent1 there can be no union between the two4 ,see ,dorner1 ,jahrbuch f4 d4 ,theologie1 #a3cij--8,upon this theory only an exhibitory atonement can be maintained4 ,there is no real humanity that1 in the strength of divinity1 can bring a sacrifice to ,god4 ,not substitution1 therefore1 but obedience1 on this view1 reconciles us to ,god4 ,even if it is said that ,god's ,spirit is the real soul in all men1 this will not help the matter2 for we should then have to make an essential distinction between the indwelling of the ,spirit in the unregenerate1 the regenerate1 and ,christ1 respectively4 ,but in that case we lose the likeness between ,christ's nature and our own1--,christ's being prexistent1 and ours not4 ,without this pantheistic doctrine1 ,christ's unlikeness to us is yet greater2 for he is really a wandering ,god1 clothed in a human body1 and cannot properly be called a human soul4 ,we have then no middle-point between the body and the ,godhead2 and in the state of exaltation1 we have no manhood at all1--only the infinite ,logos1 in a glorified body as his garment40 ,isaac ,watts's theory of a prexistent humanity in like manner implies that humanity is originally in deity2 it does not proceed from a human stock1 but from a divine2 between the human and the divine there is no proper distinction2 hence there can be no proper redeeming of humanity2 see ,bib4 ,sac41 #ahge3dba4 ,a4 ,a4 ,hodge1 ,pop4 ,lectures1 #bbf--8;,if ,christ does not take a human 1 he cannot be a high-priest who feels with us in all our infirmities1 having been tempted like us40 ,mason1 ,faith of the ,gospel1 #ach--8,the conversion of the ,godhead into flesh would have only added one more man to the number of men--a sinless one1 perhaps1 among sinners--but it would have effected no union of ,god and men40 ,on the theory in general1 see ,hovey1 ,god with ,us1 #fb-fi2 ,hodge1 ,syst4 ,theol41 #b3dcj-ddj2 ,philippi1 ,glaubenslehre1 #d3chf-djh2 ,biedermann1 ,christliche ,dogmatik1 #cef-cei2 ,bruce1 ,humiliation of ,christ1 #ahg1 #bcj2 ,schaff1 ,christ and ,christianity1 #aae-aai4 ,b4 ,theory of a gradual incarnation4--,dorner and ,rothe hold that the union between the divine and the human natures is not completed by the incarnating act4 ,the advocates of this view maintain that the union between the two natures is accomplished by a gradual communication of the fulness of the divine ,logos to the man ,christ ,jesus4 ,this communication is mediated by the human consciousness of ,jesus4 ,before the human consciousness begins1 the personality of the ,logos is not yet divine-human4 ,the personal union completes itself only gradually1 as the human consciousness is sufficiently developed to appropriate the divine4 ,dorner1 ,glaubenslehre1 #b3ffj 7,syst4 ,doct41 #d3abe7--8;,in order that ,christ might show his high-priestly love by suffering and death1 the different sides of his personality yet stood to one another in relative separableness4 ,the divine-human union in him1 accordingly1 was before his death not yet completely actualized1 although its completion was from the beginning divinely assured40 #b3dca 7,syst4 ,doct41 #c3cbh7--8;,in spite of this becoming1 inside of the ,unio1 the ,logos is from the beginning united with ,jesus in the deepest foundation of his being1 and ,jesus' life has ever been a divine-human one1 in that a present receptivity for the ,godhead has never remained without its satisfaction4444 ,even the unconscious humanity of the babe turns receptively to the ,logos1 as the plant turns toward the light4 ,the initial union makes ,christ already the ,god-man1 but not in such a way as to prevent a subsequent becoming2 for surely he did become omniscient and incapable of death1 as he was not at the beginning40 #b3dfd sq4 7,syst4 ,doct41 #c3cfc sq47--8,the actual life of ,god1 as the ,logos1 reaches beyond the beginnings of the divine-human life4 ,for if the ,unio is to complete itself by growth1 the relation of impartation and reception must continue4 ,in his personal consciousness1 there was a distinction between duty and being4 ,the will had to take up practically1 and turn into action1 each new revelation or perception of ,god's will on the part of intellect or conscience4 ,he had to maintain1 with his will1 each revelation of his nature and work4 ,in his twelfth year1 he says3 #8,i must be about my ,father's business4' ,to ,satan's temptation3 #8,art thou ,god's ,son8' he must reply with an affirmation that suppresses all doubt1 though he will not prove it by miracle4 ,this moral growth1 as it was the will of the ,father1 was his task4 ,he hears from his ,father1 and obeys4 ,in him1 imperfect knowledge was never the same with false conception4 ,in us1 ignorance has error for its obverse side4 ,but this was never the case with him1 though he grew in knowledge unto the end40 ,dorner's view of the ,person of ,christ may be found in his ,hist4 ,doct4 ,person ,christ1 #e3bdh-bfa2 ,glaubenslehre1 #b3cdg-dgd 7,syst4 ,doct41 #c3bdc-cgc74 ,a summary of his views is also given in ,princeton ,rev41 #ahgc3ga-hg--;,dorner illustrates the relation between the humanity and the deity of ,christ by the relation between ,god and man1 in conscience1 and in the witness of the ,spirit4 8,so far as the human element was immature or incomplete1 so far the ,logos was not present4 ,knowledge advanced to unity with the ,logos1 and the human will afterwards confirmed the best and highest knowledge4 ,a resignation of both the ,logos and the human nature to the union is involved in the incarnation4 ,the growth continues until the idea1 and the reality1 of divine humanity perfectly coincide4 ,the assumption of unity was gradual1 in the life of ,christ4 ,his exaltation began with the perfection of this development40 ,rothe's statement of the theory can be found in his ,dogmatik1 #b3di-ahb2 and in ,bib4 ,sac41 #bg3chf4 ,it is objectionable for the following reasons3 7a7 ,the ,scripture plainly teaches that that which was born of ,mary was as completely ,son of ,god as ,son of man 7,luke #a3ce72 and that in the incarnating act1 and not at his resurrection1 ,jesus ,christ became the ,god-man 7,phil4 #b3g74 ,but this theory virtually teaches the birth of a man who subsequently and gradually became the ,god-man1 by consciously appropriating the ,logos to whom he sustained ethical relations--relations with regard to which the ,scripture is entirely silent4 ,its radical error is that of mistaking an incomplete consciousness of the union for an incomplete union4 ,in ,luke #a3ce--8the holy thing which is begotten shall be called the ,son of ,god0--and ,phil4 #b3g--8;emptied himself1 taking the form of servant1 being made in the likeness of men0--we have evidence that ,christ was both ,son of ,god and ,son of man from the very beginning of his earthly life4 ,but1 according to ,dorner1 before there was any human consciousness1 the personality of ,jesus ,christ was not divine-human4 7b7 ,since consciousness and will belong to personality1 as distinguished from nature1 the hypothesis of a mutual1 conscious1 and voluntary appropriation of divinity by humanity and of humanity by divinity1 during the earthly life of ,christ1 is but a more subtle form of the ,nestorian doctrine of a double personality4 ,it follows1 moreover1 that as these two personalities do not become absolutely one until the resurrection1 the death of the man ,jesus ,christ1 to whom the ,logos has not yet fully united himself1 cannot possess an infinite atoning efficacy4 ,thomasius1 ,christi ,person und ,werk1 #b3fh-gj1 objects to ,dorner's view1 that it 8leads us to a man who is in intimate communion with ,god1--a man of ,god1 but not a man who is ,god40 ,he maintains1 against ,dorner1 that 8the union between the divine and human in ,christ exists before the consciousness of it40 #aic-aie--;,dorner's view 8makes each element1 the divine and the human1 long for the other1 and reach its truth and reality only in the other4 ,this1 so far as the divine is concerned1 is very like pantheism4 ,two willing personalities are presupposed1 with ethical relation to each other1--two persons1 at least at the first4 ,says ,dorner3 #8,so long as the manhood is yet unconscious1 the person of the ,logos is not yet the central ego of this man4 ,at the beginning1 the ,logos does not impart himself1 so far as he is person or self-consciousness4 ,he keeps apart by himself1 just in proportion as the manhood fails in power of perception4' ,at the beginning1 then1 this man is not yet the ,god-man2 the ,logos only works in him1 and on him4 #8,the unio personalis grows and completes itself1--becomes ever more all-sided and complete4 ,till the resurrection1 there is a relative separability still4' ,thus ,dorner4 ,but the ,scripture knows nothing of an ethical relation of the divine1 to the human in ,christ's person4 ,it knows only of one divine-human subject40 ,see also ,thomasius1 #b3hj-ib4 7c7 ,while this theory asserts a final complete union of ,god and man in ,jesus ,christ1 it renders this union far more difficult to reason1 by involving the merging of two persons in one1 rather than the union of two natures in one person4 ,we have seen1 moreover1 that the ,scripture gives no countenance to the doctrine of a double personality during the earthly life of ,christ4 ,the ,god-man never says3 8,i and the ,logos are one02 8he that hath seen me hath seen the ,logos02 8the ,logos is greater than ,i02 8,i go to the ,logos40 ,in the absence of all ,scripture evidence in favor of this theory1 we must regard the rational and dogmatic arguments against it as conclusive4 ,liebner1 in ,jahrbuch f4 d4 ,theologie1 #c3cdi-cff1 urges1 against ,dorner1 that there is no sign in ,scripture of such communion between the two natures of ,christ as exists between the three persons of the ,trinity4 ,philippi also objects to ,dorner's view3 7#a7 that it implies a pantheistic identity of essence in both ,god and man2 7#b7 that it makes the resurrection1 not the birth1 the time when the ,word became flesh2 7#c7 that it does not explain how two personalities can become one2 see ,philippi1 ,glaubenslehre1 #d3cfd-chj4 ,philippi quotes ,dorner as saying3 8,the unity of essence of ,god and man is the great discovery of this age40 ,but that ,dorner was no pantheist appears from the following quotations from his ,hist4 ,doctrine of the ,person of ,christ1 ,,ii1 #c3e1 #bc1 #fi1 #aae--8,protestant philosophy has brought about the recognition of the essential connection and unity of the human and the divine4444 ,to the theology of the present day1 the divine and human are not mutually exclusive but connected magnitudes1 having an inward relation to each other and reciprocally confirming each other1 by which view both separation and identification are set aside4444 ,and now the common task of carrying on the union of faculties and qualities to a union of essence was devolved on both4 ,the difference between them is that only ,god has aseity4444 ,were we to set our face against every view which represents the divine and human as intimately and essentially related1 we should be wilfully throwing away the gains of centuries1 and returning to a soil where a ,christology is an absolute impossibility40 ,see also ,dorner1 ,system1 #a3abc--8;,faith postulates a difference between the world and ,god1 between whom religion seeks a union4 ,faith does not wish to be a mere relation to itself or to its own representations and thoughts4 ,that would be a monologue2 faith desires a dialogue4 ,therefore it does not consent with a monism which recognizes only ,god or the world 7with the ego74 ,the duality 7not the dualism1 which is opposed to such monism1 but which has no desire to oppose the rational demand for unity7 is in fact a condition of true and vital unity40 ,the unity is the foundation of religion2 the difference is the foundation of morality4 ,morality and religion are but different manifestations of the same principle4 ,man's moral endeavor is the working of ,god within him4 ,god can be revealed only in the perfect character and life of ,jesus ,christ4 ,see ,jones1 ,robert ,browning1 #adf4 ,stalker1 ,imago ,christi3 8,christ was not half a ,god and half a man1 but he was perfectly ,god and perfectly man40 ,moberly1 ,atonement and ,personality1 #ie--8,the ,incarnate did not oscillate between being ,god and being man4 ,he was indeed always ,god1 and yet never otherwise ,god than as expressed within the possibilities of human consciousness and character40 ,he knew that he was something more than he was as incarnate4 ,his miracles showed what humanity might become4 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #ad--8,the divinity of ,christ was not that of a divine nature in local or mechanical juxtaposition with a human1 but of a divine nature that suffused1 blended1 identified itself with the thoughts1 feelings1 volitions of a human individuality4 ,whatever of divinity could not organically unite itself with and breathe through a human spirit1 was not and could not be present in one who1 whatever else he was1 was really and truly human40 ,see also ,biedermann1 ,dogmatik1 #cea-cec2 ,hodge1 ,syst4 ,theol41 #b3dbh-dcj4 #c4 ,the real nature of this ,union4 7a7 ,its great importance4--,while the ,scriptures represent the person of ,christ as the crowning mystery of the ,christian scheme 7,matt #aa3bg2 ,col4 #a3bg2 #b3b2 #a ,tim4 #c3af71 they also incite us to its study 7,john #ag3c2 #bj3bg2 ,luke #bd3ci2 ,phil4 #c3h1 #aj74 ,this is the more needful1 since ,christ is not only the central point of ,christianity1 but is ,christianity itself--the embodied reconciliation and union between man and ,god4 ,the following remarks are offered1 not as fully explaining1 but only as in some respects relieving1 the difficulties of the subject4 ,matt4 #aa3bg--8no one knoweth the ,son1 save the ,father2 neither doth any know the ,father1 save the ,son1 and he to whomsoever the ,son willeth to reveal him40 ,here it seems to be intimated that the mystery of the nature of the ,son is even greater than that of the ,father4 ,shedd1 ,hist4 ,doct41 #a3djh--,the ,person of ,christ is in some respects more baffling to reason than the ,trinity4 ,yet there is a profane neglect1 as well as a profane curiosity3 ,col4 #a3bg--8the riches of the glory of this mystery 444 which is ,christ in you1 the hope of glory02 #b3b1 #c--8the mystery of ,god1 even ,christ1 in whom are all the treasures of wisdom and knowledge hidden02 #a ,tim4 #c3af--8;great is the mystery of godliness2 ,he who was manifested in the flesh0--here the ,vulgate1 the ,latin ,fathers1 and ,buttmann make the antecedent of 1 the relative taking the natural gender of its antecedent1 and referring to ,christ2 ,heb4 #b3aa--8;both he that sanctifieth and they that are sanctified are all of one not father1 but race1 or substance0 7cf4 ,acts #ag3bf--8;he made of one every nation of men07--an allusion to the solidarity of the race and ,christ's participation in all that belongs to us4 ,john #ag3c--8this is life eternal1 that they should know thee the only true ,god1 and him who thou didst send1 even ,jesus ,christ02 #bj3bg--8,reach hither thy finger1 and see my hands2 and reach hither thy hand1 and put it into my side3 and be not faithless1 but believing02 ,luke #bd3ci--8,see my hands and my feet1 that it is ,i myself3 handle me1 and see2 for a spirit hath not flesh and bones1 as ye behold me having02 ,phil4 #c3h1 #aj--8;,i count all things to be loss for the excellency of the knowledge of ,christ ,jesus my ,lord 444 that ,i may know him02 #a ,john #a3a--8that which we have heard1 that which we have seen with our eyes1 that which we beheld1 and our hands handled1 concerning the ,word of life40 ,nash1 ,ethics and ,revelation1 #bed1 #bee--8,ranke said that ,alexander was one of the few men in whom biography is identical with universal history4 ,the words apply far better to ,christ40 ,crane1 ,religion of ,to-morrow1 #bfg--8,religion being merely the personality of ,god1 ,christianity the personality of ,christ40 ,pascal3 8,jesus ,christ is the centre of everything and the object of everything1 and he who does not know him knows nothing of the order of nature and nothing of himself40 ,goethe in his last years wrote3 8,humanity cannot take a retrograde step1 and we may say that the ,christian religion1 now that it has once appeared1 can never again disappear2 now that it has once found a divine embodiment1 cannot again be dissolved40 ,h4 ,b4 ,smith1 that man of clear and devout thought1 put his whole doctrine into one sentence3 8,let us come to ,jesus1--the person of ,christ is the centre of theology40 ,dean ,stanley never tired of quoting as his own ,confession of ,faith the words of ,john ,bunyan3 8,blest ,cross--blest ,sepulchre--blest rather he--,the man who there was put to shame for me60 ,and ,charles ,wesley wrote on ,catholic ,love3 8,weary of all this wordy strife1 ,these motions1 forms1 and modes and names1 ,to thee1 the ,way1 the ,truth1 the ,life1 ,whose love my simple heart inflames--,divinely taught1 at last ,i fly1 ,with thee and thine to live and die40 8,we have two great lakes1 named ,erie and ,ontario1 and these are connected by the ,niagara ,river through which ,erie pours its waters into ,ontario4 ,the whole ,christian ,church throughout the ages has been called the overflow of ,jesus ,christ1 who is infinitely greater than it4 ,let ,lake ,erie be the symbol of ,christ1 the pre-existent ,logos1 the ,eternal ,word1 ,god revealed in the universe4 ,let ,niagara ,river be a picture to us of this same ,christ now confined to the narrow channel of ,his manifestation in the flesh1 but within those limits showing the same eastward current and downward gravitation which men perceived so imperfectly before4 ,the tremendous cataract1 with its waters plunging into the abyss and shaking the very earth1 is the suffering and death of the ,son of ,god1 which for the first time makes palpable to human hearts the forces of righteousness and love operative in the ,divine nature from the beginning4 ,the law of universal life has been made manifest2 now it is seen that justice and judgment are the foundations of ,god's throne2 that ,god's righteousness everywhere and always makes penalty to follow sin2 that the love which creates and upholds sinners must itself be numbered with the transgressors1 and must bear their iniquities4 ,niagara has demonstrated the gravitation of ,lake ,erie4 ,and not in vain4 ,for from ,niagara there widens out another peaceful lake4 ,ontario is the offspring and likeness of ,erie4 ,so redeemed humanity is the overflow of ,jesus ,christ1 but only of ,jesus ,christ after ,he has passed through the measureless self-abandonment of ,his earthly life and of ,his tragic death on ,calvary4 ,as the waters of ,lake ,ontario are ever fed by ,niagara1 so the ,church draws its life from the cross4 ,and ,christ's purpose is1 not that we should repeat ,calvary1 for that we can never do1 but that we should reflect in ourselves the same onward movement and gravitation towards self-sacrifice which ,he has revealed as characterizing the very life of ,god0 7,a4 ,h4 ,strong1 ,sermon before the ,baptist ,world ,congress1 ,london1 ,july #ab1 #aije74 7b7 ,the chief problems4--,these problems are the following3 #a4 one personality and two natures2 #b4 human nature without personality2 #c4 relation of the ,logos to the humanity during the earthly life of ,christ2 #d4 relation of the humanity to the ,logos during the heavenly life of ,christ4 ,we may throw light on #a1 by the figure of two concentric circles2 on #b1 by remembering that two earthly parents unite in producing a single child2 on #c1 by the illustration of latent memory1 which contains so much more than present recollection2 on #d1 by the thought that body is the manifestation of spirit1 and that ,christ in his heavenly state is not confined to place4 ,luther said that we should need 8new tongues0 before we could properly set forth this doctrine1--particularly a new language with regard to the nature of man4 ,the further elucidation of the problems mentioned above will immediately occupy our attention4 ,our investigation should not be prejudiced by the fact that the divine element in ,jesus ,christ manifests itself within human limitations4 ,this is the condition of all revelation4 ,john #ad3i--8;he that hath seen me hath seen the father02 ,col4 #b3i--8;in him dwelleth all the fulness of the ,godhead bodily0 up to the measure of human capacity to receive and to express the divine4 ,heb4 #b3aa and ,acts #ag3bf both attribute to man a consubstantiality with ,christ1 and ,christ is the manifested ,god4 ,it is a law of hydrostatics that the smallest column of water will balance the largest4 ,lake ,erie will be no higher than the water in the tube connected therewith4 ,so the person of ,christ reached the level of ,god1 though limited in extent and environment4 ,he was ,god manifest in the flesh4 ,robert ,browning1 ,death in the ,desert3 8,i say1 the acknowledgment of ,god in ,christ ,accepted by thy reason1 solves for thee ,all questions in the earth and out of it1 ,and has so far advanced thee to be wise02 ,epilogue to ,dramatis ,person3 8,that one ,face1 far from vanish1 rather grows1 ,or decomposes but to recompose1 ,become my ,universe that feels and knows40 8,that face10 said ,browning to ,mrs4 ,orr1 as he finished reading the poem1 8is the face of ,christ4 ,that is how ,i feel him40 ,this is his answer to those victims of nineteenth century scepticism for whom incarnate ,love has disappeared from the universe1 carrying with it the belief in ,god4 ,he thus attests the continued presence of ,god in ,christ1 both in nature and humanity4 ,on ,browning as a ,christian ,poet1 see ,a4 ,h4 ,strong1 ,the ,great ,poets and their ,theology1 #cgc-ddg2 ,s4 ,law ,wilson1 ,theology of ,modern ,literature1 #aha-bbf4 7c7 ,reason for mystery4--,the union of the two natures in ,christ's person is necessarily inscrutable1 because there are no analogies to it in our experience4 ,attempts to illustrate it on the one hand from the union and yet the distinctness of soul and body1 of iron and heat1 and on the other hand from the union and yet the distinctness of ,christ and the believer1 of the divine ,son and the ,father1 are one-sided and become utterly misleading1 if they are regarded as furnishing a rationale of the union and not simply a means of repelling objection4 ,the first two illustrations mentioned above lack the essential element of two natures to make them complete3 soul and body are not two natures1 but one1 nor are iron and heat two substances4 ,the last two illustrations mentioned above lack the element of single personality3 ,christ and the believer are two persons1 not one1 even as the ,son and the ,father are not one person1 but two4 ,the two illustrations most commonly employed are the union of soul and body1 and the union of the believer with ,christ4 ,each of these illustrates one side of the great doctrine1 but each must be complemented by the other4 ,the former1 taken by itself1 would be ,eutychian2 the latter1 taken by itself1 would be ,nestorian4 ,like the doctrine of the ,trinity1 the ,person of ,christ is an absolutely unique fact1 for which we can find no complete analogies4 ,but neither do we know how soul and body are united4 ,see ,blunt1 ,dict4 ,doct4 and ,hist4 ,theol41 art43 ,hypostasis2 ,sartorius1 ,person and ,work of ,christ1 #bg-fe2 ,wilberforce1 ,incarnation1 #ci-gg2 ,luthardt1 ,fund4 ,truths1 #bha-ccd4 ,a4 ,a4 ,hodge1 ,popular ,lectures1 #bah1 #bcj--8,many people are ,unitarians1 not because of the difficulties of the ,trinity1 but because of the difficulties of the ,person of ,christ4444 ,the union of the two natures is not mechanical1 as between oxygen and nitrogen in our air2 nor chemical1 as between oxygen and hydrogen in water2 nor organic1 as between our hearts and our brains2 but personal4 ,the best illustration is the union of body and soul in our own persons1--how perfectly joined they are in the great orator6 ,yet here are not two natures1 but one human nature4 ,we need therefore to add the illustration of the union between the believer and ,christ40 ,and here too we must confess the imperfection of the analogy1 for ,christ and the believer are two persons1 and not one4 ,the person of the ,god-man is unique and without adequate parallel4 ,but this constitutes its dignity and glory4 7d7 ,ground of possibility4--,the possibility of the union of deity and humanity in one person is grounded in the original creation of man in the divine image4 ,man's kinship to ,god1 in other words1 his possession of a rational and spiritual nature1 is the condition of incarnation4 ,brute-life is incapable of union with ,god4 ,but human nature is capable of the divine1 in the sense not only that it lives1 moves1 and has its being in ,god1 but that ,god may unite himself indissolubly to it and endue it with divine powers1 while yet it remains all the more truly human4 ,since the moral image of ,god in human nature has been lost by sin1 ,christ1 the perfect image of ,god after which man was originally made1 restores that lost image by uniting himself to humanity and filling it with his divine life and love4 #b ,pet4 #a3d--8partakers of the divine nature40 ,creation and providence do not furnish the last limit of ,god's indwelling4 ,beyond these1 there is the spiritual union between the believer and ,christ1 and even beyond this1 there is the unity of ,god and man in the person of ,jesus ,christ4 ,dorner1 ,glaubenslehre1 #b3bhc 7,syst4 ,doct41 #c3ahj7--8;,humanity in ,christ is related to divinity1 as woman to man in marriage4 ,it is receptive1 but it is exalted by receiving4 ,christ is the offspring of the marriage covenant between ,god and ,israel40 ,ib41 #b3djc-daa 7,syst4 ,doct41 #c3cja-cjh7--8,the question is3 ,how can ,christ be both ,creator and creature8 ,the ,logos1 as such1 stands over against the creature as a distinct object4 ,how can he become1 and be1 that which exists only as object of his activity and inworking8 ,can the cause become its own effect8 ,the problem is solved1 only by remembering that the divine and human1 though distinct from each other1 are not to be thought of as foreign to each other and mutually exclusive4 ,the very thing that distinguishes them binds them together4 ,their essential distinction is that ,god has aseity1 while man has simply dependence4 #8,deep calleth unto deep' 7,ps4 #db3g7--the deep of the divine riches1 and the deep of human poverty1 call to each other4 #8,from me a cry1--from him reply4' ,god's infinite resources and man's infinite need1 ,god's measureless supply and man's boundless receptivity1 attract each other1 until they unite in him in whom dwells all the fulness of the ,godhead bodily4 ,the mutual attraction is of an ethical sort1 but the divine love has #8first loved' 7#a ,john #d3ai74 8,the new second creation is therefore not merely1 like the first creation1 one that distinguishes from ,god1--it is one that unites with ,god4 ,nature is distinct from ,god1 yet ,god moves and works in nature4 ,much more does human nature find its only true reality1 or realization1 in union with ,god4 ,god's uniting act does not violate or unmake it1 but rather first causes it to be what1 in ,god's idea1 it was meant to be40 ,incarnation is therefore the very fulfilment of the idea of humanity4 ,the supernatural assumption of humanity is the most natural of all things4 ,man is not a mere tangent to ,god1 but an empty vessel to be filled from the infinite fountain4 ,natura humana in ,christo capax divin4 ,see ,talbot1 in ,bap4 ,quar41 #ahfh3abi2 ,martensen1 ,christian ,dogmatics1 #bgj4 ,god could not have become an angel1 or a tree1 or a stone4 ,but he could become man1 because man was made in his image4 ,god in man1 as ,phillips ,brooks held1 is the absolutely natural4 ,channing said that 8all minds are of one family40 ,e4 ,b4 ,andrews3 8,divinity and humanity are not contradictory predicates4 ,if this had been properly understood1 there would have been no ,unitarian movement4 ,man is in a true sense divine4 ,this is also true of ,christ4 ,but he is infinitely further along in the divine nature than we are4 ,if we say his divinity is a new kind1 then the new kind arises out of the degree40 8,were not the eye itself a sun1 ,no light for it could ever shine3 ,by nothing godlike could the soul be won1 ,were not the soul itself divine40 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #a3afe--8;,a smaller circle may represent a larger in respect of its circularity2 but a circle1 small or large1 cannot be the image of a square40 444 #b3aja--8;,god would not be ,god without union with man1 and man would not be man without union with ,god4 ,immanent in the spirits he has made1 he shares their pains and sorrows4444 ,showing the infinite element in man1 ,christ attracts us toward his own moral excellence40 ,lyman ,abbott1 ,theology of an ,evolutionist1 #aij--8;,incarnation is the indwelling of ,god in his children1 of which the type and pattern is seen in him who is at once the manifestation of ,god to man1 and the revelation to men of what humanity is to be when ,god's work in the world is done--perfect ,god and perfect man1 because ,god perfectly dwelling in a perfect man40 ,we have quoted these latter utterances1 not because we regard them as admitting the full truth with regard to the union of the divine and human in ,christ2 but because they recognize the essential likeness of the human to the divine1 and so help our understanding of the union between the two4 ,we go further than the writers quoted1 in maintaining not merely an indwelling of ,god in ,christ1 but an organic and essential union4 ,christ moreover is not the ,god-man by virtue of his possessing a larger measure of the divine than we1 but rather by being the original source of all life1 both human and divine4 ,we hold to his deity as well as to his divinity1 as some of these authors apparently do not4 ,see ,heb4 #g3ae1 #af--8;another priest1 who hath been made 444 after the power of an endless life02 ,john #a3d--8;,in him was life2 and the life was the light of men40 7e7 ,no double personality4--,this possession of two natures does not involve a double personality in the ,god-man1 for the reason that the ,logos takes into union with himself1 not an individual man with already developed personality1 but human nature which has had no separate existence before its union with the divine4 ,christ's human nature is impersonal1 in the sense that it attains self-consciousness1 and self-determination only in the personality of the ,god-man4 ,here it is important to mark the distinction between nature and person4 ,nature is substance possessed in common2 the persons of the ,trinity have one nature2 there is a common nature of mankind4 ,person is nature separately subsisting1 with powers of consciousness and will4 ,since the human nature of ,christ has not and never had a separate subsistence1 it is impersonal1 and in the ,god-man the ,logos furnishes the principle of personality4 ,it is equally important to observe that self-consciousness and self-determination do not belong to nature as such1 but only to personality4 ,for this reason1 ,christ has not two consciousnesses and two wills1 but a single consciousness and a single will4 ,this consciousness and will1 moreover1 is never simply human1 but is always theanthropic--an activity of the one personality which unites in itself the human and the divine 7,mark #ac3cb2 ,luke #bb3db74 ,the human father and the human mother are distinct persons1 and they each give something of their own peculiar nature to their child2 yet the result is1 not two persons in the child1 but only one person1 with one consciousness and one will4 ,so the ,fatherhood of ,god and the motherhood of ,mary produced not a double personality in ,christ1 but a single personality4 ,dorner illustrates the union of human and divine in ,jesus by the ,holy ,spirit in the ,christian1--nothing foreign1 nothing distinguishable from the human life into which it enters2 and by the moral sense1 which is the very presence and power of ,god in the human soul1--yet conscience does not break up the unity of the life2 see ,c4 ,c4 ,everett1 ,essays1 #cb4 ,these illustrations help us to understand the interpenetration of the human by the divine in ,jesus2 but they are defective in suggesting that his relation to ,god was different from ours not in kind but only in degree4 ,only ,jesus could say3 8,before ,abraham was born1 ,i am0 7,john #h3eh72 8,i and the ,father are one0 7,john #aj3cj74 ,the theory of two consciousnesses and two wills1 first elaborated by ,john of ,damascus1 was an unwarranted addition to the orthodox doctrine propounded at ,chalcedon4 ,although the view of ,john of ,damascus was sanctioned by the ,council of ,constantinople 7#fha71 8this ,council has never been regarded by the ,greek ,church as cumenical1 and its composition and spirit deprive its decisions of all value as indicating the true sense of ,scripture02 see ,bruce1 ,humiliation of ,christ1 #ij4 ,nature has consciousness and will1 only as it is manifested in person4 ,the one person has a single consciousness and will1 which embraces within its scope at all times a human nature1 and sometimes a divine4 ,notice that we do not say ,christ's human nature had no will1 but only that it had none before its union with the divine nature1 and none separately from the one will which was made up of the human and the divine united2 versus ,current ,discussions in ,theology1 #e3bhc4 ,sartorius uses the illustration of two concentric circles3 the one ego of personality in ,christ is at the same time the centre of both circles1 the human nature and the divine4 ,or1 still better1 illustrate by a smaller vessel of air inverted and sunk1 sometimes below its centre1 sometimes above1 in a far larger vessel of water4 ,see ,mark #ac3cb--8of that day or that hour knoweth no one1 not even the angels in heaven1 neither the ,son02 ,luke #bb3db--8;,father1 if thou be willing1 remove this cup from me3 nevertheless not my will1 but thine1 be done40 ,to say that1 although in his capacity as man he was ignorant1 yet at that same moment in his capacity as ,god he was omniscient1 is to accuse ,christ of unveracity4 ,whenever ,christ spoke1 it was not one of the natures that spoke1 but the person in whom both natures were united4 ,we subjoin various definitions of personality3 ,bothius1 quoted in ,dorner1 ,glaubenslehre1 #b3dae 7,syst4 ,doct41 #c3cac7--8,persona est anim rationalis individua substantia02 ,f4 ,w4 ,robertson1 ,lect4 on ,gen41 p4 #c--8,personality self-consciousness1 will1 character02 ,porter1 ,human ,intellect1 #fbf--8,personality distinct subsistence1 either actually or latently self-conscious and self-determining02 ,harris1 ,philos4 ,basis of ,theism1 #djh--8,person being1 conscious of self1 subsisting in individuality and identity1 and endowed with intuitive reason1 rational sensibility1 and free-will40 ,dr4 ,e4 ,g4 ,robinson defines 8nature0 as 8that substratum or condition of being which determines the kind and attributes of the person1 but which is clearly distinguishable from the person itself40 ,lotze1 ,metaphysics1 #bdd--8,the identity of the subject of inward experience is all that we require4 ,so far as1 and so long as1 the soul knows itself as this identical subject1 it is and is named1 simply for that reason1 substance40 ,illingworth1 ,personality1 ,human and ,divine1 #cb--8,our conception of substance is not derived from the physical1 but from the mental1 world4 ,substance is first of all that which underlies our mental affections and manifestations4 ,kant declared that the idea of freedom is the source of our idea of personality4 ,personality consists in the freedom of the whole soul from the mechanism of nature40 ,on personality1 see ,windelband1 ,hist4 ,philos41 #bch4 ,for the theory of two consciousnesses and two wills1 see ,philippi1 ,glaubenslehre1 #d3abi1 #bcd2 ,kahnis1 ,dogmatik1 #b3cad2 ,ridgeley1 ,body of ,divinity1 #a3dgf2 ,hodge1 ,syst ,theol41 #b3cgh-cia2 ,shedd1 ,dogm4 ,theol41 #b3bhi-cjh1 esp4 #cbh4 ,per contra1 see ,hovey1 ,god with ,us1 #ff2 ,schaff1 ,church ,hist41 #a3geg1 and #c3gea2 ,calderwood1 ,moral ,philosophy1 #ab-ad2 ,wilberforce1 ,incarnation1 #adh-afi2 ,van ,oosterzee1 ,dogmatics1 #eab-eah4 7f7 ,effect upon the human4--,the union of the divine and the human natures makes the latter possessed of the powers belonging to the former2 in other words1 the attributes of the divine nature are imparted to the human without passing over into its essence1--so that the human ,christ even on earth had power to be1 to know1 and to do1 as ,god4 ,that this power was latent1 or was only rarely manifested1 was the result of the self-chosen state of humiliation upon which the ,god-man had entered4 ,in this state of humiliation1 the communication of the contents of his divine nature to the human was mediated by the ,holy ,spirit4 ,the ,god-man1 in his servant-form1 knew and taught and performed only what the ,spirit permitted and directed 7,mat4 #c3af2 ,john #c3cd2 ,acts #a3b2 #aj3ch2 ,heb4 #i3ad74 ,but when thus permitted1 he knew1 taught1 and performed1 not1 like the prophets1 by power communicated from without1 but by virtue of his own inner divine energy 7,mat4 #ag3b2 ,mark #e3da2 ,luke #e3bj1 #ba2 #f3ai2 ,john #b3aa1 #bd1 #be2 #c3ac2 #bj3ai74 ,kahnis1 ,dogmatik1 #b;d ed41 #b3gg--8;,human nature does not become divine1 but 7as ,chemnitz has said7 only the medium of the divine2 as the moon has not a light of her own1 but only shines in the light of the sun4 ,so human nature may derivatively exercise divine attributes1 because it is united to the divine in one person40 ,mason1 ,faith of the ,gospel1 #aea--8,our souls spiritualize our bodies1 and will one day give us the spiritual body1 while yet the body does not become spirit4 ,so the ,godhead gives divine powers to the humanity in ,christ1 while yet the humanity does not cease to be humanity40 ,philippi1 ,glaubenslehre1 #d3aca--8,the union exalts the human1 as light brightens the air1 heat gives glow to the iron1 spirit exalts the body1 the ,holy ,spirit hallows the believer by union with his soul4 ,fire gives to iron its own properties of lighting and burning2 yet the iron does not become fire4 ,soul gives to body its life-energy2 yet the body does not become soul4 ,the ,holy ,spirit sanctifies the believer1 but the believer does not become divine2 for the divine principle is the determining one4 ,we do not speak of airy light1 of iron heat1 or of a bodily soul4 ,so human nature possesses the divine only derivatively4 ,in this sense it is our destiny to become #8partakers of the divine nature' 7#b ,pet4 #a3d74 ,even in his earthly life1 when he wished to be1 or more correctly1 when the ,spirit permitted1 he was omnipotent1 omniscient1 omnipresent1 could walk the sea1 or pass through closed doors4 ,but1 in his state of humiliation1 he was subject to the ,holy ,spirit40 ,in ,mat4 #c3af1 the anointing of the ,spirit at his baptism was not the descent of a material dove 78as a dove074 ,the dove-like appearance was only the outward sign of the coming forth of the ,holy ,spirit from the depths of his being and pouring itself like a flood into his divine-human consciousness4 ,john #c3cd--8;for he giveth not the ,spirit by measure02 ,acts #a3b--8;after that he had given commandment through the ,holy ,spirit unto the apostles02 #aj3ch--8;,jesus of ,nazareth1 how ,god anointed him with the ,holy ,spirit and with power3 who went about doing good1 and healing all that were oppressed of the devil2 for ,god was with him02 ,heb1 #i3ad--8the blood of ,christ1 who through the eternal ,spirit offered himself without blemish onto ,god40 ,when permitted by the ,holy ,spirit1 he knew1 taught1 and wrought as ,god3 ,mat4 #ag3b--8;he was transfigured before them02 ,mark #e3da--8;,damsel1 ,i say unto thee1 ,arise02 ,luke #e3bj1 #ba--8,man1 thy sins are forgiven thee4444 ,who can forgive sins1 but ,god alone80--,luke #f3ai--8power came forth from him1 and healed them all02 ,john #b3aa--8,this beginning of his signs did ,jesus in ,cana of ,galilee1 and manifested his glory02 #bd1 #be--8;he knew all men4444 he himself knew what was in man02 #c3ac--8the ,son of man1 who is in heaven0 here1 however1 ,westcott and ,hort1 with and ,b1 omit 1--for advocacy of the common reading1 see ,broadus1 in ,hovey's ,com41 on ,john #c3ac2 #bj3ai--8when the doors were shut 444 ,jesus came and stood in the midst40 ,christ is the 8servant of ,jehovah0 7,is4 #db3a-g2 #di3a-ab2 #eb3ac2 #ec3aa7 and the meaning of 7,acts #c3ac1 #bh2 #d3bg1 #cj7 is not 8child0 or 8,son02 it is 8servant10 as in the ,revised ,version4 ,but1 in the state of exaltation1 ,christ is the 8,lord of the ,spirit0 7#b ,cor4 #c3ah--,meyer71 giving the ,spirit 7,john #af3g--8;,i will send him unto you071 present in the ,spirit 7,john #ad3ah--8;,i come unto you02 ,mat4 #bh3bj--8;,i am with you always1 even unto the the end of the world071 and working through the ,spirit 7#a ,cor4 #ae3de--8,the last ,adam became a life-giving spirit072 #b ,cor4 #c3ag--8,now the ,lord is the ,spirit04 ,on ,christ's relation to the ,holy ,spirit1 see ,john ,owen1 ,works1 #bhb-big2 ,robins1 in ,bib4 ,sac41 ,oct4 #ahgd3fae2 ,wilberforce1 ,incarnation1 #bjh-bda4 ,delitzsch3 8,the conception of the servant of ,jehovah is1 as it were1 a pyramid1 of which the base is the people of ,israel as a whole2 the central part1 ,israel according to the ,spirit2 and the summit1 the ,mediator of ,salvation who rises out of ,israel40 ,cheyne on ,isaiah1 #b3bec1 agrees with this view of ,delitzsch1 which is also the view of ,oehler4 ,the ,o4 ,t4 is the life of a nation2 the ,n4 ,t4 is the life of a man4 ,the chief end of the nation was to produce the man2 the chief end of the man was to save the world4 ,sabatier1 ,philos4 ,religion1 #ei--8;,if humanity were not potentially and in some degree an ,immanuel1 ,god with us1 there would never have issued from its bosom he who bore and revealed this blessed name40 ,we would enlarge and amend this illustration of the pyramid1 by making the base to be the ,logos1 as ,creator and ,upholder of all 7,eph4 #a3bc2 ,col4 #a3af72 the stratum which rests next upon the ,logos is universal humanity 7,ps1 #h3e1 #f72 then comes ,israel as a whole 7,mat4 #b3ae72 spiritual ,israel rests upon ,israel after the flesh 7,is4 #db3a-g72 as the acme and cap stone of all1 ,christ appears1 to crown the pyramid1 the true servant of ,jehovah and ,son of man 7,is4 #ec3aa2 ,mat4 #bj3bh74 ,we may go even further and represent ,christ as forming the basis of another inverted pyramid of redeemed humanity ever growing and rising to heaven 7,is4 #i3f--8;,everlasting ,father02 ,is4 #ec3aj--8;he shall see his seed02 ,rev4 #bb3af--8root and offspring of ,david02 ,heb4 #b3ac--8;,i and the children whom ,god hath given me407 7g7 ,effect upon the divine4--,this communion of the natures was such that1 although the divine nature in itself is incapable of ignorance1 weakness1 temptation1 suffering1 or death1 the one person ,jesus ,christ was capable of these by virtue of the union of the divine nature with a human nature in him4 ,as the human ,savior can exercise divine attributes1 not in virtue of his humanity alone1 but derivatively1 by virtue of his possession of a divine nature1 so the divine ,savior can suffer and be ignorant as man1 not in his divine nature1 but derivatively1 by virtue of his possession of a human nature4 ,we may illustrate this from the connection between body and soul4 ,the soul suffers pain from its union with the body1 of which apart from the body it would be incapable4 ,so the ,god-man1 although in his divine nature impassible1 was capable1 through his union with humanity1 of absolutely infinite suffering4 ,just as my soul could never suffer the pains of fire if it were only soul1 but can suffer those pains in union with the body1 so the otherwise impassible ,god can suffer mortal pangs through his union with humanity1 which he never could suffer if he had not joined himself to my nature4 ,the union between the humanity and the deity is so close1 that deity itself is brought under the curse and penalty of the law4 ,because ,christ was ,god1 did he pass unscorched through the fires of ,gethsemane and ,calvary8 ,rather let us say1 because ,christ was ,god1 he underwent a suffering that was absolutely infinite4 ,philippi1 ,glaubenslehre1 #d3cjj sq42 ,lawrence1 in ,bib4 ,sac41 #bd3da2 ,schberlein1 in ,jahrbuch fr deutsche ,theologie1 #ahga3dei-eja4 ,a4 ,j4 ,f4 ,behrends1 in ,the ,examiner1 ,april #ba1 #ahih--8;,jesus ,christ is ,god in the form of man2 as completely ,god as if he were not man2 as completely man as if he were not ,god4 ,he is always divine and always human4444 ,the infirmities and pains of his body pierced his divine nature4444 ,the demand of the law was not laid upon ,christ from without1 but proceeded from within4 ,it is the righteousness in him which makes his death necessary40 7h7 ,necessity of the union4--,the union of two natures in one person is necessary to constitute ,jesus ,christ a proper mediator between man and ,god4 ,his two-fold nature gives him fellowship with both parties1 since it involves an equal dignity with ,god1 and at the same time a perfect sympathy with man 7,heb4 #b3ag1 #ah2 #d3ae1 #af74 ,this two-fold nature1 moreover1 enables him to present to both ,god and man proper terms of reconciliation3 being man1 he can make atonement for man2 being ,god1 his atonement has infinite value2 while both his divinity and his humanity combine to move the hearts of offenders and constrain them to submission and love 7#a ,tim4 #b3e2 ,heb4 #g3be74 ,heb4 #b3ag1ah--8,wherefore it behooved him in all things to be made like unto his brethren1 that he might become a merciful and faithful high priest in things pertaining to ,god1 to make propitiation for the sins of the people4 ,for in that he himself hath suffered being tempted1 he is able to succor them that are tempted02 #d3ae1af--8;,for we have not a high priest that cannot be touched with the feeling of our infirmities2 but one that hath been in all points tempted like as we are1 yet without sin4 ,let us therefore draw near with boldness unto the throne of grace1 that we may receive mercy1 and may find grace to help us in time of need02 #a ,tim4 #b3e--8one ,god1 one mediator also between ,god and men1 himself man1 ,christ ,jesus02 ,heb4 #g3be--8,wherefore also he is able to save to the uttermost them that draw near unto ,god through him1 seeing he ever liveth to make intercession for them40 ,because ,christ is man1 he can make atonement for man and can sympathize with man4 ,because ,christ is ,god1 his atonement has infinite value1 and the union which he effects with ,god is complete4 ,a merely human ,savior could never reconcile or reunite us to ,god4 ,but a divine-human ,savior meets all our needs4 ,see ,wilberforce1 ,incarnation1 #agj-bjh4 ,as the high priest of old bore on his mitre the name ,jehovah1 and on his breastplate the names of the tribes of ,israel1 so ,christ ,jesus is ,god with us1 and at the same time our propitiatory representative before ,god4 ,in ,virgil's neid1 ,dido says well3 8,haud ignara mal1 miseris succurrere disco0--8,myself not ignorant of woe1 ,compassion ,i have learned to show40 ,and ,terence uttered almost a ,christian word when he wrote3 8,homo sum1 et humani nihil a me alienum puto0--8,i am a man1 and ,i count nothing human as foreign to me40 ,christ's experience and divinity made these words far more true of him than of any merely human being4 7i7 ,the union eternal4--,the union of humanity with deity in the person of ,christ is indissoluble and eternal4 ,unlike the avatars of the ,east1 the incarnation was a permanent assumption of human nature by the second person of the ,trinity4 ,in the ascension of ,christ1 glorified humanity has attained the throne of the universe4 ,by his ,spirit1 this same divine-human ,savior is omnipresent to secure the progress of his kingdom4 ,the final subjection of the ,son to the ,father1 alluded to in #a ,cor4 #ae3bh1 cannot be other than the complete return of the ,son to his original relation to the ,father2 since1 according to ,john #ag3e1 ,christ is again to possess the glory which he had with the ,father before the world was 7cf4 ,heb4 #a3h2 #g3bd1 #be74 #a ,cor4 #ae3bh--8;and when all things have been subjected unto him1 then shall the ,son also himself be subjected to him that did subject all things unto him1 that ,god may be all in all02 ,john #ag3e--8;,father1 glorify thou me with thine own self with the glory which ,i had with thee before the world was02 ,heb4 #a3h--8of the ,son he saith1 ,thy throne1 ,o ,god1 is for ever and ever02 #g3bd--8;he1 because he abideth forever1 hath his priesthood unchangeable40 ,dorner1 ,glaubenslehre1 #b3bha-bhc 7,syst4 ,doct4 #c3agg-agi71 holds that there is a present and relative distinction between the ,son's will1 as ,mediator1 and that of the ,father 7,mat4 #bf3ci--8not as ,i will1 but as thou wilt07--a distinction which shall cease when ,christ becomes ,judge 7,john #af3bf--8;,in that day ye shall ask in my name3 and ,i say not onto you1 that ,i will pray the ,father for you07 ,if ,christ's reign ceased1 he would be inferior to the saints1 who are themselves to reign4 ,but they are to reign only in and with ,christ1 their head4 ,the best illustration of the possible meaning of ,christ's giving up the kingdom is found in the ,governor of the ,east ,india ,company giving up his authority to the ,queen and merging it in that of the home government1 he himself1 however1 at the same time becoming ,secretary of ,state for ,india4 ,so ,christ will give up his vicegerency1 but not his mediatorship4 ,now he reigns by delegated authority2 then he will reign in union with the ,father4 ,so ,kendrick1 in ,bib4 ,sac41 ,jan4 #ahij3fh-hc4 ,wrightnour3 8,when the great remedy has wrought its perfect cure1 the physician will no longer be looked upon as the physician4 ,when the work of redemption is completed1 the mediatorial office of the ,son will cease40 ,we may add that other offices of friendship and instruction will then begin4 ,melanchthon3 8,christ will finish his work as ,mediator1 and then will reign as ,god1 immediately revealing to us the ,deity40 ,quenstedt1 quoted in ,schmid1 ,dogmatik1 #bic1 thinks the giving up of the kingdom will be only an exchange of outward administration for inward1--not a surrender of all power and authority1 but only of one mode of exercising it4 ,hanna1 on ,resurrection1 lect4 #d--8;,it is not a giving up of his mediatorial authority1--that throne is to endure forever1--but it is a simple public recognition of the fact that ,god is all in all1 that ,christ is ,god's medium of accomplishing all40 ,an4 ,par4 ,bible1 on #a ,cor4 #ae3bh--8,not his mediatorial relation to his own people shall be given up2 much less his personal relation to the ,godhead1 as the divine ,word2 but only his mediatorial relation to the world at large40 ,see also ,edwards1 ,observations on the ,trinity1 #he sq4 ,expositor's ,greek ,testament1 on #a ,cor4 #ae3bh1 8affirms no other subjection than is involved in ,sonship4444 ,this implies no inferiority of nature1 no extrusion from power1 but the free submission of love 444 which is the essence of the filial spirit which actuated ,christ from first to last4444 ,whatsoever glory he gains is devoted to the glory and power of the ,father1 who glorifies him in turn40 ,dorner1 ,glaubenslehre1 #b3djb 7,syst4 ,doct41 #c3big-bii7--8,we are not to imagine incarnations of ,christ in the angel-world1 or in other spheres4 ,this would make incarnation only the change of a garment1 a passing theophany2 and ,christ's relation to humanity would be a merely external one40 ,bishop of ,salisbury1 quoted in ,swayne1 ,our ,lord's ,knowledge as ,man1 ,,xx--8,are we permitted to believe that there is something parallel to the progress of our ,lord's humanity in the state of humiliation1 still going on even now1 in the state of exaltation8 that it is1 in fact1 becoming more and more adequate to the divine nature8 ,see ,col4 #a3bd--#8;fill up that which is lacking'2 ,heb4 #aj3ab1 #ac--#8;expecting till his enemies'2 #a ,cor4 #ae3bh--#8when all things have been subjected unto him4' 0 ,in our judgment such a conclusion is unwarranted1 in view of the fact that the ,god-man in his exaltation has the glory of his prexistent state 7,john #ag3e72 that all the heavenly powers are already subject to him 7,eph4 #a3ba1 #bb72 and that he is now omnipresent 7,mat4 #bh3bj74 7j7 ,infinite and finite in ,christ4--,our investigation of the ,scripture teaching with regard to the ,person of ,christ leads us to three important conclusions3 #a4 that deity and humanity1 the infinite and the finite1 in him are not mutually exclusive2 #b4 that the humanity in ,christ differs from his deity not merely in degree but also in kind2 and #c4 that this difference in kind is the difference between the infinite original and the finite derivative1 so that ,christ is the source of life1 both physical and spiritual1 for all men4 ,our doctrine excludes the view that ,christ is only quantitatively different from other men in whom ,god's ,spirit dwells4 ,he is qualitatively different1 in that he is the source of life1 and they the recipients4 ,not only is it true that the fulness of the ,godhead is in him alone1--it is also true that he is himself ,god1 self-revealing and self-communicating1 as men are not4 ,yet we cannot hold with ,e4 ,h4 ,johnson1 ,outline of ,syst4 ,theol41 #agf-agh1 that ,christ's humanity was of one species with his deity1 but not of one substance4 ,we know of but one underlying substance and ground of being4 ,this one substance is self-limiting1 and so self-manifesting1 in ,jesus ,christ4 ,the determining element is not the human but the divine4 ,the infinite ,source has a finite manifestation2 but in the finite we see the ,infinite2 #b ,cor4 #e3ai--8;,god was in ,christ1 reconciling the world unto himself02 ,john #ad3i--8;he that hath seen me hath seen the ,father40 ,we can therefore agree with the following writers who regard all men as partakers of the life of ,god1 while yet we deny that ,christ is only a man1 distinguished from his fellows by having a larger share in that life than they have4 ,j4 ,m4 ,whiton3 8,how is the divine spirit which is manifest in the life of the man ,christ ,jesus to be distinguished1 qua divine1 from the same divine spirit as manifested in the life of humanity8 ,i answer1 that in him1 the person ,christ1 dwelleth the fulness of the ,godhead bodily4 ,i emphasize fulness1 and say3 ,the ,god-head is alike in the race and in its spiritual head1 but the fulness is in the head alone--a fulness of course not absolute1 since circumscribed by a human organism1 but a fulness to the limits of the organism4 ,essential deity cannot be ascribed to the human ,christ1 except as in common with the race created in the image of ,god4 ,life is one1 and all life is divine40444 ,gloria ,patri1 #hh1 #bc--8;,every incarnation of life is pro tanto and in its measure an incarnation of ,god 444 and ,god's way is a perpetually increasing incarnation of life whose climax and crown is the divine fulness of life in ,christ4444 ,the ,homoousios of the ,nicene ,creed was a great victory of the truth4 ,but the ,nicene ,fathers builded better than they knew4 ,the ,unitarian ,dr4 ,hedge praised them because they got at the truth1 the logical conclusion of which was to come so long after1 that ,god and man are of one substance40 ,so ,momerie1 ,inspiration1 holds man's nature to be the same in kind with ,god's4 ,see criticism of this view in ,watts1 ,new ,apologetic1 #acc1 #acd4 ,homoiousios he regards as involving homoousios2 the divine nature capable of fission or segmentation1 broken off in portions1 and distributed among finite moral agents2 the divine nature undergoing perpetual curtailment2 every man therefore to some extent inspired1 and evil as truly an inspiration of ,god as is good4 ,watts seems to us to lack the proper conception of the infinite as the ground of the finite1 and so not excluding it4 ,lyman ,abbott affirms that ,christ is1 8not ,god and man1 but ,god in man40 ,christ differs from other men only as the flower differs from the bulb4 ,as the true man1 he is genuinely divine4 ,deity and humanity are not two distinct natures1 but one nature4 ,the ethico-spiritual nature which is finite in man is identical with the nature which is infinite in ,god4 ,christ's distinction from other men is therefore in the degree in which he shared this nature and possessed a unique fulness of life--8anointed with the ,holy ,spirit and with power0 7,acts #aj3ch74 ,phillips ,brooks3 8,to this humanity of man as a part of ,god--to this ,i cling2 for ,i do love it1 and ,i will know nothing else4444 ,man is1 in virtue of his essential humanity1 partaker of the life of the essential ,word4444 ,into every soul1 just so far as it is possible for that soul to receive it1 ,god beats his life and gives his help40 ,phillips ,brooks believes in the redemptive indwelling of ,god in man1 so that salvation is of man1 for man1 and by man4 ,he does not scruple to say to every man3 8,you are a part of ,god40 ,while we shrink from the expressions which seem to imply a partition of the divine nature1 we are compelled to recognize a truth which these writers are laboring to express1 the truth namely of the essential oneness of all life1 and of ,god in ,christ as the source and giver of it4 8,jesus quotes approvingly the words of ,psalm #hb3f--#8;,i said1 ,ye are ,gods4' ,microscopic1 indeed1 but divine are we--sparks from the flame of deity4 ,god is the ,creator1 but it is through ,christ as the mediating and as the final ,cause4 #8,and we through him' 7#a ,cor4 #h3f7--we exist for him1 for the realization of a divine humanity in solidarity with him4 ,christ is at once the end and the instrumental cause of the whole process40 ,samuel ,harris1 ,god the ,creator and ,lord of ,all1 speaks of 8the essentially human in ,god1 and the essentially divine in man40 ,the ,son1 or ,word of ,god1 8when manifested in the forms of a finite personality1 is the essential ,christ1 revealing that in ,god which is essentially and eternally human40 ,pfleiderer1 ,philos4 ,religion1 #a3aif--8,the whole of humanity is the object of the divine love2 it is an ,immanuel and son of ,god2 its whole history is a continual incarnation of ,god2 as indeed it is said in ,scripture that we are a divine offspring1 and that we live and move and have our being in ,god4 ,but what lies potentially in the human consciousness of ,god is not on that account also manifestly revealed to it from the beginning40 ,hatch1 ,hibbert ,lectures1 #age-ahj1 on ,stoic monism and ,platonic dualism1 tells us that the ,stoics believed in a personal and an impersonal 1 both of them modes of a single substance4 ,some regarded ,god as a mode of matter1 natura naturata3 8,jupiter est quodcunque vides1 quodcunque moveris0 7,lucan1 ,phars41 #i3egi72 others conceived of him as the natura naturans1--this became the governing conception4444 ,the products are all divine1 but not equally divine4444 ,nearest of all to the pure essence of ,god is the human soul3 it is an emanation or outflow from him1 a sapling which is separate from and yet continues the life of the parent tree1 a colony in which some members of the parent state have settled4 ,plato followed ,anaxagoras in holding that mind is separate from matter and acts upon it4 ,god is outside the world4 ,he shapes it as a carpenter shapes wood4 ,on the general subject of the union of deity and humanity in the person of ,christ1 see ,herzog1 ,encyclopdie1 art43 ,christologie2 ,barrows1 in ,bib4 ,sac41 #aj3gfe2 #bf3hc2 also1 ,bib4 ,sac41 #ag3ece2 ,john ,owen1 ,person of ,christ1 in ,works1 #a3bbc2 ,hooker1 ,eccl4 ,polity1 book v4 chap4 #ea-ef3 ,boyce1 in ,bap4 ,quar41 #ahgj3che2 ,shedd1 ,hist4 ,doct41 #a3djc sq42 ,hovey1 ,god with ,us1 #fa-hh2 ,plumptre1 ,christ and ,christendom1 appendix2 ,e4 ,h4 ,johnson1 ,the ,idea of ,law in ,christology1 in ,bib4 ,sac41 ,oct4 #ahhi3eii-fbe4 ,section ,,iii4--,the ,two ,states ,of ,christ4 ,i4 ,the ,state of ,humiliation4 #a4 ,the nature of this humiliation4 ,we may dismiss1 as unworthy of serious notice1 the views that it consisted essentially either in the union of the ,logos with human nature1--for this union with human nature continues in the state of exaltation2 or in the outward trials and privations of ,christ's human life1--for this view casts reproach upon poverty1 and ignores the power of the soul to rise superior to its outward circumstances4 ,e4 ,g4 ,robinson1 ,christian ,theology1 #bbd--8,the error of supposing it too humiliating to obey law was derived from the ,roman treasury of merit and works of supererogation4 ,better was ,frederick the ,great's sentiment when his sturdy subject and neighbor1 the miller1 whose windmill he had attempted to remove1 having beaten him in a lawsuit1 the thwarted monarch exclaimed3 #8,thank ,god1 there is law in ,prussia6' 0 ,palmer1 ,theological ,definition1 #gi--8;,god reveals himself in the rock1 vegetable1 animal1 man4 ,must not the process go on8 ,must there not appear in the fulness of time a man who will reveal ,god as perfectly as is possible in human conditions--a man who is ,god under the limitations of humanity8 ,such incarnation is humiliation only in the eyes of men4 ,to ,christ it is lifting up1 exaltation1 glory2 ,john #ab3cb--#8;,and ,i1 if ,i be lifted up from the earth1 will draw all men unto myself4' 0 ,george ,harris1 ,moral ,evolution1 #dji--8,the divinity of ,christ is not obscured1 but is more clearly seen1 shining through his humanity40 ,we may devote more attention to the ,a4 ,theory of ,thomasius1 ,delitzsch1 and ,crosby1 that the humiliation consisted in the surrender of the relative divine attributes4 ,this theory holds that the ,logos1 although retaining his divine self-consciousness and his immanent attributes of holiness1 love1 and truth1 surrendered his relative attributes of omniscience1 omnipotence1 and omnipresence1 in order to take to himself veritable human nature4 ,according to this view1 there are1 indeed1 two natures in ,christ1 but neither of these natures is infinite4 ,thomasius and ,delitzsch are the chief advocates of this theory in ,germany4 ,dr4 ,howard ,crosby has maintained a similar view in ,america4 ,the theory of ,thomasius1 ,delitzsch1 and ,crosby has been1 though improperly1 called the theory of the ,kenosis 7from --8emptied himself0--in ,phil4 #b3g71 and its advocates are often called ,kenotic theologians4 ,there is a ,kenosis of the ,logos1 but it is of a different sort from that which this theory supposes4 ,for statements of this theory1 see ,thomasius1 ,christi ,person und ,werk1 #b3bcc-bee1 #edb-eej2 ,delitzsch1 ,biblische ,psychologie1 #cbc-ccc2 ,howard ,crosby1 in ,bap4 ,quar41 #ahgj3cej-cfc--;a discourse subsequently published in a separate volume1 with the title3 ,the ,true ,humanity of ,christ1 and reviewed by ,shedd1 in ,presb4 ,rev41 ,april1 #ahha3dbi-dca4 ,crosby emphasizes the word 8became10 in ,john #a3ad--8;and the ,word became flesh0--and gives the ,word 8flesh0 the sense of 8man10 or 8human40 ,crosby1 then1 should logically deny1 though he does not deny1 that ,christ's body was derived from the ,virgin4 ,we object to this view that3 7a7 ,it contradicts the ,scriptures already referred to1 in which ,christ asserts his divine knowledge and power4 ,divinity1 it is said1 can give up its world-functions1 for it existed without these before creation4 ,but to give up divine attributes is to give up the substance of ,godhead4 ,nor is it a sufficient reply to say that only the relative attributes are given up1 while the immanent attributes1 which chiefly characterize the ,godhead1 are retained2 for the immanent necessarily involve the relative1 as the greater involve the less4 ,liebner1 ,jahrbuch f4 d4 ,theol41 #c3cdi-cef--8;,is the ,logos here8 ,but wherein does he show his presence1 that it may be known80 ,hase1 ,hutterus ,redivivus1 #aath ed41 #bag1 note4 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #b3abe-adf1 criticises the theory of the ,kenosis1 but grants that1 with all its self-contradictions1 as he regards them1 it is an attempt to render conceivable the profound truth of a sympathizing1 self-sacrificing ,god4 7b7 ,since the ,logos1 in uniting himself to a human soul1 reduces himself to the condition and limitations of a human soul1 the theory is virtually a theory of the coxistence of two human souls in ,christ4 ,but the union of two finite souls is more difficult to explain than the union of a finite and an infinite1--since there can be in the former case no intelligent guidance and control of the human element by the divine4 ,dorner1 ,jahrbuch f4 d4 ,theol41 #a3cig-djh--8,the impossibility of making two finite souls into one finally drove ,arianism to the denial of any human soul in ,christ0 7,apollinarianism74 ,this statement of ,dorner1 which we have already quoted in our account of ,apollinarianism1 illustrates the similar impossibility1 upon the theory of ,thomasius1 of constructing out of two finite souls the person of ,christ4 ,see also ,hovey1 ,god with ,us1 #fh4 7c7 ,this theory fails to secure its end1 that of making comprehensible the human development of ,jesus1--for even though divested of the relative attributes of ,godhood1 the ,logos still retains his divine self-consciousness1 together with his immanent attributes of holiness1 love1 and truth4 ,this is as difficult to reconcile with a purely natural human development as the possession of the relative divine attributes would be4 ,the theory logically leads to a further denial of the possession of any divine attributes1 or of any divine consciousness at all1 on the part of ,christ1 and merges itself in the view of ,gess and ,beecher1 that the ,godhead of the ,logos is actually transformed into a human soul4 ,kahnis1 ,dogmatik #c3cdc--8,the old theology conceived of ,christ as in full and unbroken use of the divine self-consciousness1 the divine attributes1 and the divine world-functions1 from the conception until death4 ,though ,jesus1 as ftus1 child1 boy1 was not almighty and omnipresent according to his human nature1 yet he was so1 as to his divine nature1 which constituted one ego with his human4 ,thomasius1 however1 declared that the ,logos gave up his relative attributes1 during his sojourn in flesh4 ,dorner's objection to this1 on the ground of the divine unchangeableness1 overshoots the mark1 because it makes any becoming impossible4 8,but some things in ,thomasius' doctrine are still difficult3 #ast1 divinity can certainly give up its world-functions1 for it has existed without these before the world was4 ,in the nature of an absolute personality1 however1 lies an absolute knowing1 willing1 feeling1 which it cannot give up4 ,hence ,phil4 #b3f-aa speaks of a giving-up of divine glory1 but not of a giving-up of divine attributes or nature4 #b;d1 little is gained by such an assumption of the giving-up of relative attributes1 since the ,logos1 even while divested of a part of his attributes1 still has full possession of his divine self-consciousness1 which must make a purely human development no less difficult4 #c;d1 the expressions of divine self-consciousness1 the works of divine power1 the words of divine wisdom1 prove that ,jesus was in possession of his divine self-consciousness and attributes4 8,the essential thing which the ,kenotics aim at1 however1 stands fast2 namely1 that the divine personality of the ,logos divested itself of its glory 7,john #ag3e71 riches 7#b ,cor4 #h3f71 divine form 7,phil4 #b3f74 ,this divesting is the becoming man4 ,the humiliation1 then1 was a giving up of the use1 not of the possession1 of the divine nature and attributes4 ,that man can thus give up self-consciousness and powers1 we see every day in sleep4 ,but man does not1 thereby1 cease to be man4 ,so we maintain that the ,logos1 when he became man1 did not divest himself of his divine person and nature1 which was impossible2 but only divested himself of the use and exercise of these--these being latent to him--in order to unfold themselves to use in the measure to which his human nature developed itself--a use which found its completion in the condition of exaltation40 ,this statement of ,kahnis1 although approaching correctness1 is still neither quite correct nor quite complete4 ,b4 ,theory that the humiliation consisted in the surrender of the independent exercise of the divine attributes4 ,this theory1 which we regard as the most satisfactory of all1 may be more fully set forth as follows4 ,the humiliation1 as the ,scriptures seem to show1 consisted3 7a7 ,in that act of the prexistent ,logos by which he gave up his divine glory with the ,father1 in order to take a servant-form4 ,in this act1 he resigned not the possession1 nor yet entirely the use1 but rather the independent exercise1 of the divine attributes4 ,john #ag3e--8;glorify thou me with thine own self with the glory which ,i had with thee before the world was02 ,phil4 #b3f1 #g--8who1 existing in the form of ,god1 counted not the being on an equality with ,god a thing to be grasped1 but emptied himself1 taking the form of a servant1 being made in the likeness of men02 #b ,cor4 #h3i--8;,for ye know the grace of our ,lord ,jesus ,christ1 that1 though he was rich1 yet for your sakes he became poor1 that ye through his poverty might become rich40 ,pompilia1 in ,robert ,browning's ,the ,ring and the ,book3 8,now ,i see how ,god is likest ,god in being born40 ,omniscience gives up all knowledge but that of the child1 the infant1 the embryo1 the infinitesimal germ of humanity4 ,omnipotence gives up all power but that of the impregnated ovum in the womb of the ,virgin4 ,the ,godhead narrows itself down to a point that is next to absolute extinction4 ,jesus washing his disciples' feet1 in ,john #ac3a-bj1 is the symbol of his coming down from his throne of glory and taking the form of a servant1 in order that he may purify us1 by regeneration and sanctification1 for the marriage-supper of the ,lamb4 7b7 ,in the submission of the ,logos to the control of the ,holy ,spirit and the limitations of his ,messianic mission1 in his communication of the divine fulness of the human nature which he had taken into union with himself4 ,acts #a3b--;,jesus1 8after that he had given commandment through the ,holy ,spirit unto the apostles whom he had chosen02 #aj3ch--8;,jesus of ,nazareth1 how ,god anointed him with the ,holy ,spirit and with power02 ,heb4 #i3ad--8the blood of ,christ1 who through the eternal ,spirit offered himself without blemish unto ,god40 ,a minor may have a great estate left to him1 yet may have only such use of it as his guardian permits4 ,in ,homer's ,iliad1 when ,andromache brings her infant son to part with ,hector1 the boy is terrified by the warlike plumes of his father's helmet1 and ,hector puts them off to embrace him4 ,so ,god lays aside 8,that glorious form1 that light unsufferable1 ,and that far-beaming blaze of majesty40 ,arthur ,h4 ,hallam1 in ,john ,brown's ,rab and his ,friends1 #bhb1 #bhc--8,revelation is the voluntary approximation of the infinite ,being to the ways and thoughts of finite humanity40 7c7 ,in the continuous surrender1 on the part of the ,god-man1 so far as his human nature was concerned1 of the exercise of those divine powers with which it was endowed by virtue of its union with the divine1 and in the voluntary acceptance1 which followed upon this1 of temptation1 suffering1 and death4 ,mat4 #bf3ec--8thinkest thou that ,i cannot beseech my ,father1 and he shall even now send me more than twelve legions of angels80 ,john #aj3ag1 #ah--8,therefore doth the ,father love me1 because ,i lay down my life1 that ,i may take it again4 ,no one taketh it away from me1 but ,i lay it down of myself4 ,i have power to lay it down1 and ,i have power to take it again02 ,phil4 #b3h--8;and being found in fashion as a man1 he humbled himself1 becoming obedient even unto death1 yea1 the death of the cross40 ,cf4 ,shakespeare1 ,merchant of ,venice3 8,such music is there in immortal souls1 ,that while this muddy vesture of decay ,doth close it in1 we cannot see it40 ,each of these elements of the doctrine has its own ,scriptural support4 ,we must therefore regard the humiliation of ,christ1 not as consisting in a single act1 but as involving a continuous self-renunciation1 which began with the ,kenosis of the ,logos in becoming man1 and which culminated in the self-subjection of the ,god-man to the death of the cross4 ,our doctrine of ,christ's humiliation will be better understood if we put it midway between two pairs of erroneous views1 making it the third of five4 ,the list would be as follows3 7#a7 ,gess3 ,the ,logos gave up all divine attributes2 7#b7 ,thomasius3 ,the ,logos gave up relative attributes only2 7#c7 ,true ,view3 ,the ,logos gave up the independent exercise of divine attributes2 7#d7 ,old ,orthodoxy3 ,christ gave up the use of divine attributes2 7#e7 ,anselm3 ,christ acted as if he did not possess divine attributes4 ,the full exposition of the classical passage with reference to the humiliation1 namely1 ,phil4 #b3e-h1 we give below1 under the next paragraph1 pages #gje1 #gjf4 ,brentius illustrated ,christ's humiliation by the king who travels incognito4 ,but ,mason1 ,faith of the ,gospel1 #aeh1 says well that 8to part in appearance with only the fruition of the divine attributes would be to impose upon us with a pretence of self-sacrifice2 but to part with it in reality was to manifest most perfectly the true nature of ,god40 ,this same objection lies against the explanation given in the ,church ,quarterly ,review1 ,oct4 #ahia3a-cj1 on ,our ,lord's ,knowledge as ,man3 8,if divine knowledge exists in a different form from human1 and a translation into a different form is necessary before it can be available in the human sphere1 our ,lord might know the day of judgment as ,god1 and yet be ignorant of it as man4 ,this must have been the case if he did not choose to translate it into the human form4 ,but it might also have been incapable of translation4 ,the processes of divine knowledge may be far above our finite comprehension40 ,this seems to us to be a virtual denial of the unity of ,christ's person1 and to make our ,lord play fast and loose with the truth4 ,he either knew1 or he did not know2 and his denial that he knew makes it impossible that he should have known in any sense4 #b4 ,the stages of ,christ's humiliation4 ,we may distinguish3 7a7 ,that act of the prencarnate ,logos by which1 in becoming man1 he gave up the independent exercise of the divine attributes4 7b7 ,his submission to the common laws which regulate the origin of souls from a prexisting sinful stock1 in taking his human nature from the ,virgin1--a human nature which only the miraculous conception rendered pure4 7c7 ,his subjection to the limitations involved in a human growth and development1--reaching the consciousness of his sonship at his twelfth year1 and working no miracles till after the baptism4 7d7 ,the subordination of himself1 in state1 knowledge1 teaching1 and acts1 to the control of the ,holy ,spirit1--so living1 not independently1 but as a servant4 7e7 ,his subjection1 as connected with a sinful race1 to temptation and suffering1 and finally to the death which constituted the penalty of the law4 ,peter ,lombard asked whether ,god could know more than he was aware of8 ,it is only another way of putting the question whether1 during the earthly life of ,christ1 the ,logos existed outside of the flesh of ,jesus4 ,we must answer in the affirmative4 ,otherwise the number of the persons in the ,trinity would be variable1 and the universe could do without him who is ever 8upholding all things by the word of his power0 7,heb4 #a3c71 and in whom 8all things consist0 7,col4 #a3ag74 ,let us recall the nature of ,god's omnipresence 7see pages #bgi-bhb74 ,omnipresence is nothing less than the presence of the whole of ,god in every place4 ,from this it follows1 that the whole ,christ can be present in every believer as fully as if that believer were the only one to receive of his fulness1 and that the whole ,logos can be united to and be present in the man ,christ ,jesus1 while at the same time he fills and governs the universe4 ,by virtue of this omnipresence1 therefore1 the whole ,logos can suffer on earth1 while yet the whole ,logos reigns in heaven4 ,the ,logos outside of ,christ has the perpetual consciousness of his ,godhead1 while yet the ,logos1 as united to humanity in ,christ1 is subject to ignorance1 weakness1 and death4 ,shedd1 ,dogm4 ,theol41 #a3aec--8;,jehovah1 though present in the form of the burning bush1 was at the same time omnipresent also02 #b3bfe-bhd1 esp4 #bhb--8;,because the sun is shining in and through a cloud1 it does not follow that it cannot at the same time be shining through the remainder of universal space1 unobstructed by any vapor whatever40 ,gordon1 ,ministry of the ,spirit1 #ba--8,not with ,god1 as with finite man1 does arrival in one place necessitate withdrawal from another40 ,john ,calvin3 8,the whole ,christ was there2 but not all that was in ,christ was there40 ,see ,adamson1 ,the ,mind of ,christ4 ,how the independent exercise of the attributes of omnipotence1 omniscience1 and omnipresence can be surrendered1 even for a time1 would be inconceivable1 if we were regarding the ,logos as he is in himself1 seated upon the throne of the universe4 ,the matter is somewhat easier when we remember that it was not the ,logos per se1 but rather the ,god-man1 ,jesus ,christ1 in whom the ,logos submitted to this humiliation4 ,south1 ,sermons1 #b3i--8;,be the fountain never so full1 yet if it communicate itself by a little pipe1 the stream can be but small and inconsiderable1 and equal to the measure of its conveyance40 ,sartorius1 ,person and ,work of ,christ1 #ci--8,the human eye1 when open1 sees heaven and earth2 but when shut1 it sees little or nothing4 ,yet its inherent capacity does not change4 ,so divinity does not change its nature1 when it drops the curtain of humanity before the eyes of the ,god-man40 ,the divine in ,christ1 during most of his earthly life1 is latent1 or only now and then present to his consciousness or manifested to others4 ,illustrate from second childhood1 where the mind itself exists1 but is not capable of use2 or from first childhood1 where even a ,newton or a ,humboldt1 if brought back to earth and made to occupy an infant body and brain1 would develop as an infant1 with infantile powers4 ,there is more in memory than we can at this moment recall1--memory is greater than recollection4 ,there is more of us at all times than we know1--only the sudden emergency reveals the largeness of our resources of mind and heart and will4 ,the new nature1 in the regenerate1 is greater than it appears3 8,beloved1 now are we children of ,god1 and it is not yet made manifest what we shall be4 ,we1 know that1 if he shall be manifested1 we shall be like him0 7#a ,john #c3b74 ,so in ,christ there was an ocean-like fulness of resource1 of which only now and then the ,spirit permitted the consciousness and the exercise4 ,without denying 7with ,dorner7 the completeness1 even from the moment of the conception1 of the union between the deity and the humanity1 we may still say with ,kahnis3 8,the human nature of ,christ1 according to the measure of its development1 appropriates more and more to its conscious use the latent fulness of the divine nature40 ,so we take the middle ground between two opposite extremes4 ,on the one hand1 the ,kenosis was not the extinction of the ,logos4 ,nor1 on the other hand1 did ,christ hunger and sleep by miracle1--this is ,docetism4 ,we must not minimize ,christ's humiliation1 for this was his glory4 ,there was no limit to his descent1 except that arising from his sinlessness4 ,his humiliation was not merely the giving-up of the appearance of ,godhead4 ,baird1 ,elohim ,revealed1 #ehe--8,should any one aim to celebrate the condescension of the emperor ,charles the ,fifth1 by dwelling on the fact that he laid aside the robes of royalty and assumed the style of a subject1 and altogether ignore the more important matter that he actually became a private person1 it would be very weak and absurd40 ,cf4 #b ,cor4 #h3i--8though he was rich1 yet for your sakes he became poor0 he beggared himself4 ,mat4 #bg3df--8,my ,god1 my ,god1 why hast thou forsaken me80 non-exercise of divine omniscience4 ,inasmuch1 however1 as the passage ,phil4 #b3f-h is the chief basis and support of the doctrine of ,christ's humiliation1 we here subjoin a more detailed examination of it4 ,,exposition ,,of ,,philippians1 #b3f-h4 ,the passage reads3 8who1 existing in the form of ,god1 counted not the being on an equality with ,god a thing to be grasped1 but emptied himself1 taking the form of a servant1 being made in the likeness of men2 and being found in fashion as a man1 he humbled himself1 becoming obedient even unto death1 yea1 the death of the cross40 ,the subject of the sentence is at first 7verses #f1 #g7 ,christ ,jesus1 regarded as the prexistent ,logos2 subsequently 7verse #h71 this same ,christ ,jesus1 regarded as incarnate4 ,this change in the subject is indicated by the contrast between 7verse #f7 and 7verse #g71 as well as by the participles and 7verse #g7 and 7verse #h7 ,it is asserted1 then1 that the prexisting ,logos1 8although subsisting in the form of ,god1 did not regard his equality with ,god as a thing to be forcibly retained1 but emptied himself by taking the form of a servant1 7that is17 by being made in the likeness of men4 ,and being found in outward condition as a man1 he 7the incarnate son of ,god1 yet further7 humbled himself1 by becoming obedient unto death1 even the death of the cross0 7verse #h74 ,here notice that what the ,logos divested himself of1 in becoming man1 is not the substance of his ,godhead1 but the 8form of ,god0 in which this substance was manifested4 ,this 8form of ,god0 can be only that independent exercise of the powers and prerogatives of ,deity which constitutes his 8equality with ,god40 ,this he surrenders1 in the act of 8taking the form of a servant0--or becoming subordinate1 as man4 7,here other ,scriptures complete the view1 by their representations of the controlling influence of the ,holy ,spirit in the earthly life of ,christ47 ,the phrases 8made in the likeness of men0 and 8found in fashion as a man0 are used to intimate1 not that ,jesus ,christ was not really man1 but that he was ,god as well as man1 and therefore free from the sin which clings to man 7cf4 ,rom4 #h3c-- --,meyer74 ,finally1 this one person1 now ,god and man united1 submits himself1 consciously and voluntarily1 to the humiliation of an ignominious death4 ,see ,lightfoot1 on ,phil4 #b3h--8;,christ divested himself1 not of his divine nature1 for that was impossible1 but of the glories and prerogatives of ,deity4 ,this he did by taking the form of a servant40 ,evans1 in ,presb4 ,rev41 #ahhc3bhg--8,two stages in ,christ's humiliation1 each represented by a finite verb defining the central act of the particular stage1 accompanied by two modal participles4 #ast stage indicated in v4 #g4 ,its central act is3 #8he emptied himself4' ,its two modalities are3 7#a7 #8taking the form of servant'2 7#b7 #8being made in the likeness of men4' ,here we have the humiliation of the ,kenosis1--that by which ,christ became man4 #b;d stage1 indicated in v4 #h4 ,its central act is3 #8he humbled himself4' ,its two modalities are3 7#a7 #8being found in fashion as a man'2 7#b7 #8becoming obedient unto death1 yea1 the death of the cross4' ,here we have the humiliation of his obedience and death1--that by which1 in humanity1 he became a sacrifice for our sins40 ,meyer refers ,eph4 #e3ca exclusively to ,christ and the church1 making the completed union future1 however1 i4 e41 at the time of the ,parousia4 8,for this cause shall a man leave his father and mother0 8in the incarnation1 ,christ leaves father and mother 7his seat at the right hand of ,god71 and cleaves to his wife 7the church71 and then the two 7the descended ,christ and the church7 become one flesh 7one ethical person1 as the married pair become one by physical union74 ,the ,fathers1 however1 7,jerome1 ,theodoret1 ,chrysostom71 referred it to the incarnation40 ,on the interpretation of ,phil #b3f-aa1 see ,comm4 of ,neander1 ,meyer1 ,lange1 ,ellicott4 ,on the question whether ,christ would have become man had there been no sin1 theologians are divided4 ,dorner1 ,martensen1 and ,westcott answer in the affirmative2 ,robinson1 ,watts1 and ,denney in the negative4 ,see ,dorner1 ,hist4 ,doct4 ,person of ,christ1 #e3bcf2 ,martensen1 ,christian ,dogmatics1 #cbg-cbi2 ,westcott1 ,com4 on ,hebrews1 page #h--8,the ,incarnation is in its essence independent of the ,fall1 though conditioned by it as to its circumstances40 ,per contra1 see ,robinson1 ,christ4 ,theol41 #bai1 note--8,it would be difficult to show that a like method of argument from a priori premisses will not equally avail to prove sin to have been a necessary part of the scheme of creation40 ,denney1 ,studies in ,theology1 #aja1 objects to the doctrine of necessary incarnation irrespective of sin1 that it tends to obliterate the distinction between nature and grace1 to blur the definite outlines of the redemption wrought by ,christ1 as the supreme revelation of ,god and his love4 ,see also ,watts1 ,new ,apologetic1 #aih-bjb2 ,julius ,mller1 ,dogmat4 ,abhandlungen1 #ff-abf2 ,van ,oosterzee1 ,dogmatics1 #eab-ebf1 #edc-edh2 ,forrest1 ,the ,authority of ,christ1 #cdj-cde4 ,on the general subject of the ,kenosis of the ,logos1 see ,bruce1 ,humiliation of ,christ2 ,robins1 in ,bib4 ,sac41 ,oct4 #ahgd3fae2 ,philippi1 ,glaubenslehre1 #d3ach-aej1 #chf-dge2 ,pope1 ,person of ,christ1 #bc2 ,bodemeyer1 ,lehre von der ,kenosis2 ,hodge1 ,syst4 ,theol41 #b3faj-fbe4 ,,ii4 ,the ,state of ,exaltation4 #a4 ,the nature of this exaltation4 ,it consisted essentially in3 7a7 ,a resumption1 on the part of the ,logos1 of his independent exercise of divine attributes4 7b7 ,the withdrawal1 on the part of the ,logos1 of all limitations in his communication of the divine fulness to the human nature of ,christ4 7c7 ,the corresponding exercise1 on the part of the human nature1 of those powers which belonged to it by virtue of its union with the divine4 ,the eighth ,psalm1 with its account of the glory of human nature1 is at present fulfilled only in ,christ 7see ,heb4 #b3i--8;but we behold 444 ,jesus074 ,heb4 #b3g-- --may be translated1 as in the margin of the ,rev4 ,vers43 8,thou madest him for a little while lower than the angels40 ,christ's human body was not necessarily subject to death2 only by outward compulsion or voluntary surrender could he die4 ,hence resurrection was a natural necessity 7,acts #b3bd--8whom ,god raised up1 having loosed the pangs of death3 because it was not possible he should be holden of it02 #ca--8neither was he left unto ,hades1 nor did his flesh see corruption074 ,this exaltation1 which then affected humanity only in its head1 is to be the experience also of the members4 ,our bodies also are to be delivered from the bondage of corruption1 and we are to sit with ,christ upon his throne4 #b4 ,the stages of ,christ's exaltation4 7a7 ,the quickening and resurrection4 ,both ,lutherans and ,romanists distinguish between these two1 making the former precede1 and the latter follow1 ,christ's 8preaching to the spirits in prison40 ,these views rest upon a misinterpretation of #a ,pet4 #c3ah-bj4 ,lutherans teach that ,christ descended into hell1 to proclaim his triumph to evil spirits4 ,but this is to give the unusual sense of proclaiming his triumph1 instead of his gospel4 ,romanists teach that ,christ entered the underworld to preach to ,old ,testament saints1 that they might be saved4 ,but the passage speaks only of the disobedient2 it cannot be pressed into the support of a sacramental theory of the salvation of ,old ,testament believers4 ,the passage does not assert the descent of ,christ into the world of spirits1 but only a work of the prencarnate ,logos in offering salvation1 through ,noah1 to the world then about to perish4 ,augustine1 ,ad ,euodiam1 ep4 #ii--8,the spirits shut up in prison are the unbelievers who lived in the time of ,noah1 whose spirits or souls were shut up in the darkness of ignorance as in a prison2 ,christ preached to them1 not in the flesh1 for he was not yet incarnate1 but in the spirit1 that is1 in his divine nature40 ,calvin taught that ,christ descended into the underworld and suffered the pains of the lost4 ,but not all ,calvinists hold with him here2 see ,princeton ,essays1 #a3aec4 ,meyer1 on ,rom4 #aj3g1 regards the question--8,who shall descend into the abyss8 7that is1 to bring ,christ up from the dead70--as an allusion to1 and so indirectly a proof-text for1 ,christ's descent into the underworld4 ,mason1 ,faith of the ,gospel1 #baa1 favors a preaching to the dead3 8,during that time the three days he did not return to heaven and his ,father40 ,but though ,john #bj3ag is referred to for proof1 is not this statement true only of his body8 ,so far as the soul is concerned1 ,christ can say3 8,father1 into thy hands ,i commend my spirit10 and 8,to-day thou shalt be with me in ,paradise0 7,luke #bc3dc1 #df74 ,zahn and ,dorner best represent the ,lutheran view4 ,zahn1 in ,expositor1 ,march1 #ahih3 #baf-bbc--8;,if ,jesus was truly man1 then his soul1 after it left the body1 entered into the fellowship of departed spirits4444 ,if ,jesus is he who lives forevermore and even his dying was his act1 this carrying in the realm of the dead cannot be thought of as a purely passive condition1 but must have been known to those who dwelt there44444 ,if ,jesus was the ,redeemer of mankind1 the generations of those who had passed away must have thus been brought into personal relation to him1 his work and his kingdom1 without waiting for the last day40 ,dorner1 ,glaubenslehre1 #b3ffb 7,syst4 ,doct41 #d3abg71 thinks 8,christ's descent into ,hades marks a new era of his pneumatic life1 in which he shows himself free from the limitations of time and space40 ,he rejects 8,luther's notion of a merely triumphal progress and proclamation of ,christ4 ,before ,christ10 he says1 8there was no abode peopled by the damned4 ,the descent was an application of the benefit of the atonement 7implied in 74 ,the work was prophetic1 not high-priestly nor kingly4 ,going to the spirits in prison is spoken of as a spontaneous act1 not one of physical necessity4 ,no power of ,hades led him over into ,hades4 ,deliverance from the limitations of a mortal body is already an indication of a higher stage of existence4 ,christ's soul is bodiless for a time-- only--as the departed were4 8,the ceasing of this preaching is neither recorded1 nor reasonably to be supposed1--indeed the ancient church supposed it carried on through the apostles4 ,it expresses the universal significance of ,christ for former generations and for the entire kingdom of the dead4 ,no physical power is a limit to him4 ,the gates of hell1 or ,hades1 shall not prevail over or against him4 ,the intermediate state is one of blessedness for him1 and he can admit the penitent thief into it4 ,even those who were not laid hold of by ,christ's historic manifestation in this earthly life still must1 and may1 be brought into relation with him1 in order to be able to accept or to reject him4 ,and thus the universal relation of ,christ to humanity and the absoluteness of the ,christian religion are confirmed40 ,so ,dorner1 for substance4 ,all this versus ,strauss1 who thought that the dying of vast masses of men1 before and after ,christ1 who had not been brought into relation to ,christ1 proves that the ,christian religion is not necessary to salvation1 because not universal4 ,for advocacy of ,christ's preaching to the dead1 see also ,jahrbuch fr d4 ,theol41 #bc3agg-bbh2 ,w4 ,w4 ,patton1 in ,n4 ,eng41 ,july1 #ahhb3dfj-dgh2 ,john ,miller1 ,problems ,suggested by the ,bible1 part #a3ic-ih2 part #b3ch2 ,plumptre1 ,the ,spirits in ,prison2 ,kendrick1 in ,bap4 ,rev41 ,apl4 #ahhh2 ,clemen1 ,niedergefahren zu den ,toten4 ,for the opposite view1 see 8,no ,preaching to the ,dead10 in ,princeton ,rev41 ,march1 #ahge3aig2 #ahgh3dea-dia2 ,hovey1 in ,bap4 ,quar41 #d3dhf sq41 and ,bib4 ,eschatology1 #ig-ajg2 ,love1 ,christ's ,preaching to the ,spirits in ,prison2 ,cowles1 in ,bib4 ,sac41 #ahge3dja2 ,hodge1 ,syst4 ,theol41 #b3faf-fbb2 ,salmond1 in ,popular ,commentary2 and ,johnstone1 ,com41 in loco4 ,so ,augustine1 ,thomas ,aquinas1 and ,bishop ,pearson4 ,see also ,e4 ,d4 ,morris1 ,is ,there ,salvation after ,death8 and ,wright1 ,relation of ,death to ,probation1 #bb3bh--8;,if ,christ preached to spirits in ,hades1 it may have been to demonstrate the hopelessness of adding in the other world to the privileges enjoyed in this4 ,we do not read that it had any favorable effect upon the hearers4 ,if men will not hear ,moses and the ,prophets1 then they will not hear one risen from the dead4 #8,today thou shalt be with me in ,paradise' 7,luke #bc3dc7 was not comforting1 if ,christ was going that day to the realm of lost spirits4 ,the antediluvians1 however1 were specially favored with ,noah's preaching1 and were specially wicked40 ,for full statement of the view presented in the text1 that the preaching referred to was the preaching of ,christ as prexisting ,logos to the spirits1 now in prison1 when once they were disobedient in the days of ,noah1 see ,bartlett1 in ,new ,englander1 ,oct4 #ahgb3 #fja sq41 and in ,bib4 ,sac41 ,apr4 #ahhc3ccc-cgc4 ,before giving the substance of ,bartlett's exposition1 we transcribe in full the passage in question1 #a ,pet4 #c3ah-bj--8;,because ,christ also suffered for sins once1 the righteous for the unrighteous1 that he might bring us to ,god2 being put to death in the flesh1 but made alive in the spirit2 in which also he went and preached unto the spirits in prison1 that aforetime were disobedient1 when the longsuffering of ,god waited in the days of ,noah40 ,bartlett expounds as follows3 8 #8,in which 1 divine nature #8he went and preached to the spirits in prison when once they disobeyed4' is circumstantial aorist1 indicating the time of the preaching as a definite past3 ,it is an anarthrous dative1 as in ,luke #h3bg2 ,mat4 #h3bc2 ,acts #ae3be2 #bb3ag4 ,it is an appositive1 or predicative1 participle4 ,that the aorist participle does not necessarily describe an action preliminary to that of the principal verb appears from its use in verse #ah 771 in #a ,thess4 #a3f 771 and in ,col4 #b3aa1 #ac4 ,the connection of thought is3 ,peter exhorts his readers to endure suffering bravely1 because ,christ did so1--in his lower nature being put to death1 in his higher nature enduring the opposition of sinners before the flood4 ,sinners of that time only are mentioned1 because this permits an introduction of the subsequent reference to baptism4 ,cf4 ,gen4 #f3c2 #a ,pet4 #a3aj1 #aa2 #b ,pet4 #b3d1 #e40 7b7 ,the ascension and sitting at the right hand of ,god4 ,as the resurrection proclaimed ,christ to men as the perfected and glorified man1 the conqueror of sin and lord of death1 the ascension proclaimed him to the universe as the reinstated ,god1 the possessor of universal dominion1 the omnipresent object of worship and hearer of prayer4 ,dextra ,dei ubique est4 ,mat4 #bh3ah1 #bj--8;,all authority hath been given unto me in heaven and on earth4444 lo1 ,i am with you always1 even unto the end of the world02 ,mark #af3ai--8,so then the ,lord ,jesus1 after he had spoken unto them1 was received up into heaven1 and sat down at the right hand of ,god02 ,acts #g3ee--8;,but he1 being full of the ,holy ,spirit1 looked up stedfastly into heaven1 and saw the glory of ,god1 and ,jesus standing on the right hand of ,god02 #b ,cor4 #ac3d--8;he was crucified through weakness1 yet he liveth through the power of ,god02 ,eph4 #a3bb1 #bc--8;he put all things in subjection under his feet1 and gave him to be head over all things to the church1 which is his body1 the fulness of him that filleth all in all02 #d3aj--8;,he that descended is the same also that ascended far above all the heavens1 that he might fill all things40 ,philippi1 ,glaubenslehre1 #d3ahd-ahi--8;,before the resurrection1 ,christ was the ,god-man2 since the resurrection1 he is the ,god-man4444 ,he ate with his disciples1 not to show the quality1 but the reality1 of his human body40 ,nicoll1 ,life of ,christ3 8,it was hard for ,elijah to ascend0--it required chariot and horses of fire--8but it was easier for ,christ to ascend than to descend10--there was a gravitation upwards4 ,maclaren3 8,he has not left the world1 though he has ascended to the ,father1 any more than he left the ,father when he came into the world02 ,john #a3ah--8the only begotten ,son1 who is in the bosom of the ,father02 #c3ac--8the ,son of man1 who is in heaven40 ,we are compelled here to consider the problem of the relation of the humanity to the ,logos in the state of exaltation4 ,the ,lutherans maintain the ubiquity of ,christ's human body1 and they make it the basis of their doctrine of the sacraments4 ,dorner1 ,glaubenslehre1 #b3fgd-fgf 7,syst4 ,doct41 #d3ach-adb71 holds to 8a presence1 not simply of the ,logos1 but of the whole ,god-man1 with all his people1 but not necessarily likewise a similar presence in the world2 in other words1 his presence is morally conditioned by men's receptivity40 ,the old theologians said that ,christ is not in heaven1 quasi carcere4 ,calvin1 ,institutes1 #b3ae--;he is 8incarnate1 but not incarcerated40 ,he has gone into heaven1 the place of spirits1 and he manifests himself there2 but he has also gone far above all heavens1 that he may fill all things4 ,he is with his people alway4 ,all power is given into his hand4 ,the church is the fulness of him that filleth all in all4 ,so the ,acts of the ,apostles speak constantly of the ,son of man1 of the man ,jesus as ,god1 ever present1 the object of worship1 seated at the right hand of ,god1 having all the powers and prerogatives of ,deity4 ,see ,westcott1 ,bible ,com41 on ,john #bj3bb--8;he breathed on them1 and saith unto them1 ,receive ye the ,holy ,spirit0--8,the characteristic effect of the ,paschal gift was shown in the new faith by which the disciples were gathered into a living society2 the characteristic effect of the ,pentecostal gift was shown in the exercise of supremacy potentially universal40 ,who and what is this ,christ who is present with his people when they pray8 ,it is not enough to say1 ,he is simply the ,holy ,spirit2 for the ,holy ,spirit is the 8,spirit of ,christ0 7,rom4 #h3i71 and in having the ,holy ,spirit we have ,christ himself 7,john #af3g--8;,i will send him the ,comforter unto you02 #ad3ah--8;,i come unto you074 ,the ,christ1 who is thus present with us when we pray1 is not simply the ,logos1 or the divine nature of ,christ1--his humanity being separated from the divinity and being localized in heaven4 ,this would be inconsistent with his promise1 8,lo1 ,i am with you10 in which the 8,i0 that spoke was not simply ,deity1 but ,deity and humanity inseparably united2 and it would deny the real and indissoluble union of the two natures4 ,the elder brother and sympathizing ,savior who is with us when we pray is man1 as well as ,god4 ,this manhood is therefore ubiquitous by virtue of its union with the ,godhead4 ,but this is not to say that ,christ's human body is everywhere present4 ,it would seem that body must exist in spatial relations1 and be confined to place4 ,we do not know that this is so with regard to soul4 ,heaven would seem to be a place1 because ,christ's body is there2 and a spiritual body is not a body which is spirit1 but a body which is suited to the uses of the spirit4 ,but even though ,christ may manifest himself1 in a glorified human body1 only in heaven1 his human soul1 by virtue of its union with the divine nature1 can at the same moment be with all his scattered people over the whole earth4 ,as1 in the days of his flesh1 his humanity was confined to place1 while as to his ,deity he could speak of the ,son of man who is in heaven1 so now1 although his human body may be confined to place1 his human soul is ubiquitous4 ,humanity can exist without body2 for during the three days in the sepulchre1 ,christ's body was on earth1 but his soul was in the other world2 and in like manner there is1 during the intermediate state1 a separation of the soul and the body of believers4 ,but humanity cannot exist without soul2 and if the human ,savior is with us1 then his humanity1 at least so far as respects its immaterial part1 must be everywhere present4 ,per contra1 see ,shedd1 ,dogm4 ,theol41 #b3cbf1 #cbg4 ,since ,christ's human nature has derivatively become possessed of divine attributes1 there is no validity in the notion of a progressiveness in that nature1 now that it has ascended to the right hand of ,god4 ,see ,philippi1 ,glaubenslehre1 #d3aca2 ,van ,oosterzee1 ,dogmatics1 #eeh1 #egf4 ,shedd1 ,dogm4 ,theol41 #b3cbg--8,suppose the presence of the divine nature of ,christ in the soul of a believer in ,london4 ,this divine nature is at the same moment conjoined with1 and present to1 and modified by1 the human nature of ,christ1 which is in heaven and not in ,london40 ,so ,hooker1 ,eccl4 ,pol41 #ed1 #ee1 and ,e4 ,g4 ,robinson3 8,christ is in heaven at the right hand of the ,father1 interceding for us1 while he is present in the church by his ,spirit4 ,we pray to the theanthropic ,jesus4 ,possession of a human body does not now constitute a limitation4 ,we know little of the nature of the present body40 ,we add to this last excellent remark the expression of our own conviction that the modern conception of the merely relative nature of space1 and the idealistic view of matter as only the expression of mind and will1 have relieved this subject of many of its former difficulties4 ,if ,christ is omnipresent and if his body is simply the manifestation of his soul1 then every soul may feel the presence of his humanity even now and 8every eye0 may 8see him0 at his second coming1 even though believers may be separated as far as is ,boston from ,pekin4 ,the body from which his glory flashes forth may be visible in ten thousand places at the same time2 7,mat4 #bh3bj2 ,rev4 #a3g74 ,section ,,iv4--,the ,offices ,of ,christ4 ,the ,scriptures represent ,christ's offices as three in number1--prophetic1 priestly1 and kingly4 ,although these terms are derived from concrete human relations1 they express perfectly distinct ideas4 ,the prophet1 the priest1 and the king1 of the ,old ,testament1 were detached but designed prefigurations of him who should combine all these various activities in himself1 and should furnish the ideal reality1 of which they were the imperfect symbols4 #a ,cor4 #a3cj--8of him are ye in ,christ ,jesus1 who was made unto us wisdom from ,god1 and righteousness and sanctification1 and redemption40 ,here 8wisdom0 seems to indicate the prophetic1 8righteousness0 7or 8justification07 the priestly1 and 8sanctification and redemption0 the kingly work of ,christ4 ,denovan3 8,three offices are necessary4 ,christ must be a prophet1 to save us from the ignorance of sin2 a priest1 to save us from its guilt2 a king1 to save us from its dominion in our flesh4 ,our faith cannot have firm basis in any one of these alone1 any more than a stool can stand on less than three legs40 ,see ,van ,oosterzee1 ,dogmatics1 #ehc-ehf2 ,archer ,butler1 ,sermons1 #a3cad4 ,a4 ,a4 ,hodge1 ,popular ,lectures1 #bce--8;,for #8office1' there are two words in ,latin3 munus position 7of ,mediator71 and officia functions 7of ,prophet1 ,priest1 and ,king74 ,they are not separate offices1 as are those of ,president1 ,chief-,justice1 and ,senator4 ,they are not separate functions1 capable of successive and isolated performance4 ,they are rather like the several functions of the one living human body--lungs1 heart1 brain--functionally distinct1 yet interdependent1 and together constituting one life4 ,so the functions of ,prophet1 ,priest1 and ,king mutually imply one another3 ,christ is always a prophetical ,priest1 and a priestly ,prophet2 and he is always a royal ,priest1 and a priestly ,king2 and together they accomplish one redemption1 to which all are equally essential4 ,christ is both and 40 ,i4 ,the ,prophetic ,office of ,christ4 #a4 ,the nature of ,christ's prophetic work4 7a7 ,here we must avoid the narrow interpretation which would make the prophet a mere foreteller of future events4 ,he was rather an inspired interpreter or revealer of the divine will1 a medium of communication between ,god and men 7 not foreteller1 but forteller1 or forth-teller4 ,cf4 ,gen4 #bj3g1--of ,abraham2 ,ps4 #aje3ae1--of the patriarchs2 ,mat4 #aa3i1--of ,john the ,baptist2 #a ,cor4 #ab3bh1 ,eph4 #b3bj1 and #c3e1--of ,n4 ,t4 expounders of ,scripture74 ,gen4 #bj3g--8restore the man's wife2 for he is a prophet0--spoken of ,abraham2 ,ps4 #aje3ae--8,touch not mine anointed ones1 ,and do my prophets no harm0--spoken of the patriarchs2 ,mat4 #aa3i--8;,but wherefore went ye out8 to see a prophet8 ,yea1 ,i say into you1 and much more than a prophet0--spoken of ,john the ,baptist1 from whom we have no recorded predictions1 and whose pointing to ,jesus as the 8,lamb of ,god0 7,john #a3bi7 was apparently but an echo of ,isaiah #ec4 #a ,cor4 #ab3bh--8;first apostles1 secondly prophets02 ,eph4 #b3bj--8;built upon the foundation of the apostles and prophets02 #c3e--8revealed unto his holy apostles and prophets in the ,spirit0--all these latter texts speaking of ,new ,testament expounders of ,scripture4 ,any organ of divine revelation1 or medium of divine communication1 is a prophet4 8,hence10 says ,philippi1 8the books of ,joshua1 ,judges1 ,samuel1 and ,kings are called #8prophet priores1' or #8the earlier prophets4' ,bernard's ,respice1 ,aspice1 ,prospice describes the work of the prophet3 for the prophet might see and might disclose things in the past1 things in the present1 or things in the future4 ,daniel was a prophet1 in telling ,nebuchadnezzar what his dream had been1 as well as in telling its interpretation 7,dan4 #b3bh1 #cf74 ,the woman of ,samaria rightly called ,christ a prophet1 when he told her all things that ever she did 7,john #d3bi740 ,on the work of the prophet1 see ,stanley1 ,jewish ,church1 #a3dia4 7b7 ,the prophet commonly united three methods of fulfilling his office1--those of teaching1 predicting1 and miracle-working4 ,in all these respects1 ,jesus ,christ did the work of a prophet 7,deut #ah3ae2 cf4 ,acts #c3bb2 ,mat4 #ac3eg2 ,luke #ac3cc2 ,john #f3ad74 ,he taught 7,mat4 #e-g71 he uttered predictions 7,mat4 #bd and #be71 he wrought miracles 7,mat4 #h and #i71 while in his person1 his life1 his work1 and his death1 he revealed the ,father 7,john #h3bf2 #ad3i2 #ag3h74 ,deut4 #ah3ae--8;,jehovah thy ,god will raise up unto thee a prophet1 from the midst of thee1 of thy brethren1 like unto me2 unto him shall ye hearken02 cf4 ,acts #c3bb--where this prophecy is said to be fulfilled in ,christ4 ,jesus calls himself a prophet in ,mat4 #ac3eg--8;,a prophet is not without honor1 save in his own country1 and in his own house02 ,luke #ac3cc--8,nevertheless ,i must go on my way to-day and to-morrow and the day following3 for it cannot be that a prophet perish out of ,jerusalem40 ,he was called a prophet3 ,john #f3ad--8,when therefore the people saw the sign which he did1 they said1 ,this is of a truth the prophet that cometh into the world40 ,john #h3bf--8the things which ,i heard from him the ,father1 these speak ,i unto the world02 #ad3i--8;he that hath seen me hath seen the ,father02 #ag3h--8the words which thou gavest me ,i have given unto them40 ,denovan3 8,christ teaches us by his word1 his ,spirit1 his example40 ,christ's miracles were mainly miracles of healing4 8,only sickness is contagious with us4 ,but ,christ was an example of perfect health1 and his health was contagious4 ,by its overflow1 he healed others4 ,only a #8touch' 7,mat4 #i3ba7 was necessary40 ,edwin ,p4 ,parker1 on ,horace ,bushnell3 8,the two fundamental elements of prophecy are insight and expression4 ,christian prophecy implies insight or discernment of spiritual things by divine illumination1 and expression of them1 by inspiration1 in terms of ,christian truth or in the tones and cadences of ,christian testimony4 ,we may define it1 then1 as the publication1 under the impulse of inspiration1 and for edification1 of truths perceived by divine illumination1 apprehended by faith1 and assimilated by experience4444 ,it requires a natural basis and rational preparation in the human mind1 a suitable stock of natural gifts on which to graft the spiritual gift for support and nourishment4 ,these gifts have had devout culture4 ,they have been crowned by illuminations and inspirations4 ,because insight gives foresight1 the prophet will be a seer of things as they are unfolding and becoming2 will discern far-signalings and intimations of ,providence2 will forerun men to prepare the way for them1 and them for the way of ,god's coming kingdom40 #b4 ,the stages of ,christ's prophetic work4 ,these are four1 namely3 7a7 ,the preparatory work of the ,logos1 in enlightening mankind before the time of ,christ's advent in the flesh4--,all preliminary religious knowledge1 whether within or without the bounds of the chosen people1 is from ,christ1 the revealer of ,god4 ,christ's prophetic work began before he came in the flesh4 ,john #a3i--8,there was the true light1 even the light which lighteth every man1 coming into the world0--all the natural light of conscience1 science1 philosophy1 art1 civilization1 is the light of ,christ4 ,tennyson3 8,our little systems have their day1 ,they have their day and cease to be2 ,they are but broken lights of thee1 ,and thou1 ,o ,lord1 art more than they40 ,heb4 #ab3be1 #bf--8,see that ye refuse not him that speaketh4444 whose voice then at ,sinai shook the earth3 but now he hath promised1 saying1 ,yet once more will ,i make to tremble not the earth only1 but also the heaven02 ,luke #aa3di--8,therefore said the wisdom of ,god1 ,i will send unto them prophets and apostles02 cf4 ,mat #bc3cd--8;behold1 ,i send unto you prophets1 and wise men1 and scribes3 some of them shall ye kill and crucify0--which shows that ,jesus was referring to his own teachings1 as well as to those of the earlier prophets4 7b7 ,the earthly ministry of ,christ incarnate4--,in his earthly ministry1 ,christ showed himself the prophet par excellence4 ,while he submitted1 like the ,old ,testament prophets1 to the direction of the ,holy ,spirit1 unlike them1 he found the sources of all knowledge and power within himself4 ,the word of ,god did not come to him1--he was himself the ,word4 ,luke #f3ai--8;,and all the multitude sought to touch him2 for power came forth from him1 and healed them all02 ,john #b3aa--8,this beginning of his signs did ,jesus in ,cana of ,galilee1 and manifested his glory02 #h3ch1 #eh--8;,i speak the things which ,i have seen with my ,father4444 ,before ,abraham was born1 ,i am02 cf4 ,jer4 #b3a--8the word of ,jehovah came to me02 ,john #a3a--8;,in the beginning was the ,word40 ,mat4 #bf3ec--8twelve legions of angels02 ,john #aj3ah--of his life3 8,i have power to lay it down1 and ,i have power to take it again02 #cd--8;,is it not written in your law1 ,i said1 ,ye are gods8 ,if he called them gods1 unto whom the word of ,god came 444 say ye of him1 whom the ,father sanctified and sent into the world1 ,thou blasphemest1 because ,i said1 ,i am the ,son of ,god80 ,martensen1 ,dogmatics1 #bie-cja1 says of ,jesus' teaching that 8its source was not inspiration1 but incarnation40 ,jesus was not inspired1--he was the ,inspirer4 ,therefore he is the true 8,master of those who know40 ,his disciples act in his name2 he acts in his own name4 7c7 ,the guidance and teaching of his church on earth1 since his ascension4--,christ's prophetic activity is continued through the preaching of his apostles and ministers1 and by the enlightening influences of his ,holy ,spirit 7,john #af3ab-ad2 ,acts #a3a74 ,the apostles unfolded the germs of doctrine put into their hands by ,christ4 ,the church is1 in a derivative sense1 a prophetic institution1 established to teach the world by its preaching and its ordinances4 ,but ,christians are prophets1 only as being proclaimers of ,christ's teaching 7,num4 #aa3bi2 ,joel #b3bh74 ,john #af3ab-ad--8;,i have yet many things to say unto you1 but ye cannot bear them now4 ,howbeit when he1 the ,spirit of truth1 is come1 he shall guide you into all the truth4444 ,he shall glorify me3 for he shall take of mine and shall declare it unto you02 ,acts #a3a--8,the former treatise ,i made1 ,o ,theophilus1 concerning all that ,jesus began both to do and to teach0--,christ's prophetic work was only begun1 during his earthly ministry2 it is continued since his ascension4 ,the inspiration of the apostles1 the illumination of all preachers and ,christians to understand and to unfold the meaning of the word they wrote1 the conviction of sinners1 and the sanctification of believers1--all these are parts of ,christ's prophetic work1 performed through the ,holy ,spirit4 ,by virtue of their union with ,christ and participation in ,christ's ,spirit1 all ,christians are made in a secondary sense prophets1 as well as priests and kings4 ,num4 #aa3bi--8,would that all ,jehovah's people were prophets1 that ,jehovah would put his ,spirit upon them02 ,joel #b3bh--8;,i will pour out my spirit upon all flesh2 and your sons and your daughters shall prophesy40 ,all modern prophecy that is true1 however1 is but the republication of ,christ's message--the proclamation and expounding of truth already revealed in ,scripture4 8,all so-called new prophecy1 from ,montanus to ,swedenborg1 proves its own falsity by its lack of attesting miracles40 ,a4 ,a4 ,hodge1 ,popular ,lectures1 #bdb--8;,every human prophet presupposes an infinite eternal divine ,prophet from whom his knowledge is received1 just as every stream presupposes a fountain from which it flows4444 ,as the telescope of highest power takes into its field the narrowest segment of the sky1 so ,christ the prophet sometimes gives the intensest insight into the glowing centre of the heavenly world to those whom this world regards as unlearned and foolish1 and the church recognizes as only babes in ,christ40 7d7 ,christ's final revelation of the ,father to his saints in glory 7,john #af3be2 #ag3bd1 #bf2 cf4 ,is4 #fd3d2 #a ,cor4 #ac3ab74--,thus ,christ's prophetic work will be an endless one1 as the ,father whom he reveals is infinite4 ,john #af3be--8the hour cometh1 when ,i shall no more speak unto you in dark sayings1 but shall tell you plainly of the ,father02 #ag3bd--8;,i desire that where ,i am1 they also may be with me2 that they may behold my glory1 which thou hast given me02 #bf--8;,i made known unto them thy name1 and will make it known40 ,the revelation of his own glory will be the revelation of the ,father1 in the ,son4 ,is4 #fd3d--8;,for from of old men have not heard1 nor perceived by the ear1 neither hath the eye seen a ,god besides thee1 who worketh for him that waiteth for him02 #a ,cor4 #ac3ab--8now we see in a mirror1 darkly2 but then face to face3 now ,i know in part2 but then shall ,i know fully even as also ,i was fully known40 ,rev4 #ba3bc--8;,and the city hath no need of the sun1 neither of the moon1 to shine upon it3 for the glory of ,god did lighten it1 and the lamp thereof is the ,lamb0--not light1 but lamp4 ,light is something generally diffused2 one sees by it1 but one cannot see it4 ,lamp is the narrowing down1 the concentrating1 the focusing of light1 so that the light becomes definite and visible4 ,so in heaven ,christ will be the visible ,god4 ,we shall never see the ,father separate from ,christ4 ,no man or angel has at any time seen ,god1 8whom no man hath seen1 nor can see40 8,the only begotten ,son 444 he hath declared him10 and he will forever declare him 7,john #a3ah2 #a ,tim4 #f3af74 ,the ministers of the gospel in modern times1 so far as they are joined to ,christ and possessed by his spirit1 have a right to call themselves prophets4 ,the prophet is one--#a4 sent by ,god and conscious of his mission2 #b4 with a message from ,god which he is under compulsion to deliver2 #c4 a message grounded in the truth of the past1 setting it in new lights for the present1 and making new applications of it for the future4 ,the word of the ,lord must come to him2 it must be his gospel2 there must be things new as well as old4 ,all mathematics are in the simplest axiom2 but it needs divine illumination to discover them4 ,all truth was in ,jesus' words1 nay1 in the first prophecy uttered after the ,fall1 but only the apostles brought it out4 ,the prophet's message must be #d4 a message for the place and time--primarily for contemporaries and present needs2 #e4 a message of eternal significance and worldwide influence4 ,as the prophet's word was for the whole world1 so our word may be for other worlds1 that 8unto the principalities and the powers in the heavenly places might be made known through the church the manifold wisdom of ,god0 7,eph4 #c3aj74 ,it must be also #f4 a message of the kingdom and triumph of ,christ1 which puts over against the distractions and calamities of the present time the glowing ideal and the perfect consummation to which ,god is leading his people3 8,blessed be the glory of ,jehovah from his place02 8,jehovah is in his holy temple3 let all the earth keep silence before him0 7,ez4 #c3ab2 ,hab4 #b3bj74 ,on the whole subject of ,christ's prophetic office1 see ,philippi1 ,glaubenslehre1 ,,iv1 #b3bd-bg2 ,bruce1 ,humiliation of ,christ1 #cbj-ccj2 ,shedd1 ,dogm4 ,theol41 #b3cff-cgj4 ,,ii4 ,the ,priestly ,office of ,christ4 ,the priest was a person divinely appointed to transact with ,god on man's behalf4 ,he fulfilled his office1 first by offering sacrifice1 and secondly by making intercession4 ,in both these respects ,christ is priest4 ,hebrews #g3bd-bh--8;he1 because he abideth forever1 hath his priesthood unchangeable4 ,wherefore also he is able to save to the uttermost them that draw near unto ,god through him1 seeing he ever liveth to make intercession for them4 ,for such a high priest became us1 holy1 guileless1 undefiled1 separated from sinners1 and made higher than the heavens2 who needeth not daily1 like these high priests1 to offer up sacrifices1 first for his own sins1 and then for the sins of the people3 for this he did once for all1 when he offered up himself4 ,for the law appointeth men high priests1 having infirmity2 but the word of the oath1 which was after the law1 appointeth a ,son1 perfected for evermore40 ,the whole race was shut out from ,god by its sin4 ,but ,god chose the ,israelites as a priestly nation1 ,levi as a priestly tribe1 ,aaron as a priestly family1 the high priest out of this family as type of the great high priest1 ,jesus ,christ4 ,j4 ,s4 ,candlish1 in ,bib4 ,world1 ,feb4 #ahig3hg-ig1 cites the following facts with regard to our ,lord's sufferings as proofs of the doctrine of atonement3 #a4 ,christ gave up his life by a perfectly free act2 #b4 out of regard to ,god his ,father and obedience to his will2 #c4 the bitterest element of his suffering was that he endured it at the hand of ,god2 #d4 this divine appointment and infliction of suffering is inexplicable1 except as ,christ endured the divine judgment against the sin of the race4 #a4 ,christ's ,sacrificial ,work1 or the ,doctrine of the ,atonement4 ,the ,scriptures teach that ,christ obeyed and suffered in our stead1 to satisfy an immanent demand of the divine holiness1 and thus remove an obstacle in the divine mind to the pardon and restoration of the guilty4 ,this statement may be expanded and explained in a preliminary way as follows3-- 7a7 ,the fundamental attribute of ,god is holiness1 and holiness is not self-communicating love1 but self-affirming righteousness4 ,holiness limits and conditions love1 for love can will happiness only as happiness results from or consists with righteousness1 that is1 with conformity to ,god4 ,we have shown in our discussion of the divine attributes 7vol4 #a1 pages #bfh-bge7 that holiness is neither self-love nor love1 but self-affirming purity and right4 ,those who maintain that love is self-affirming as well as self-communicating1 and therefore that holiness is ,god's love for himself1 must still admit that this self-affirming love which is holiness conditions and furnishes the standard for the self-communicating love which is benevolence4 ,but we hold that holiness is not identical with1 nor a manifestation of1 love4 ,since self-maintenance must precede self-impartation2 and since benevolence finds its object1 motive1 standard1 and limit in righteousness1 holiness1 the self-affirming attribute1 can in no way be resolved into love1 the self-communicating4 ,god must first maintain his own being before he can give to another2 and this self-maintenance must have its reason and motive in the worth of that which is maintained4 ,holiness cannot be love1 because love is irrational and capricious except as it has a standard by which it is regulated1 and this standard cannot be itself love1 but must be holiness4 ,to make holiness a form of love is really to deny its existence1 and with this to deny that any atonement is necessary for man's salvation4 7b7 ,the universe is a reflection of ,god1 and ,christ the ,logos is its life4 ,god has constituted the universe1 and humanity as a part of it1 so as to express his holiness1 positively by connecting happiness with righteousness1 negatively by attaching unhappiness or suffering to sin4 ,we have seen1 in vol4 ,i1 pages #aji1 #cji-caa1 #cce-cch1 that since ,christ is the ,logos1 the immanent ,god1 ,god revealed in nature1 in humanity1 and in redemption1 the universe must be recognized as created1 upheld and governed by the same ,being who in the course of history was manifest in human form and who made atonement for human sin by his death on ,calvary4 ,as all ,god's creative activity has been exercised through ,christ 7vol4 ,i1 page #caj71 so it is ,christ in whom all things consist or are held together 7vol4 ,i1 page #caa74 ,providence1 as well as preservation1 is his work4 ,he makes the universe to reflect ,god1 and especially ,god's ethical nature4 ,that pain or loss universally and inevitably follow sin is the proof that ,god is unalterably opposed to moral evil2 and the demands and reproaches of conscience witness that holiness is the fundamental attribute of ,god's being4 7c7 ,christ the ,logos1 as the ,revealer of ,god in the universe and in humanity1 must condemn sin by visiting upon it the suffering which is its penalty2 while at the same time1 as the ,life of humanity1 he must endure the reaction of ,god's holiness against sin which constitutes that penalty4 ,here is a double work of ,christ which ,paul distinctly declares in ,rom4 #h3c--8;,for what the law could not do1 in that it was weak through the flesh1 ,god1 sending his own ,son in the likeness of sinful flesh and for sin1 condemned sin in the flesh40 ,the meaning is that ,god did through ,christ what the law could not do1 namely1 accomplish deliverance for humanity2 and did this by sending his son in a nature which in us is identified with sin4 ,in connection with sin 7 71 and as an offering for sin1 ,god condemned sin1 by condemning ,christ4 ,expositor's ,greek ,testament1 in loco3 8,when the question is asked1 ,in what sense did ,god send his ,son #8in connection with sin'1 there is only one answer possible4 ,he sent him to expiate sin by his sacrificial death4 ,this is the centre and foundation of ,paul's gospel2 see ,rom4 #c3be sq40 ,but whatever ,god did in condemning sin he did through ,christ2 8,god was in ,christ1 reconciling the world unto himself0 7#b ,cor4 #e3ai72 ,christ was the condemner1 as well as the condemned2 conscience in us1 which unites the accuser and the accused1 shows us how ,christ could be both the ,judge and the ,sin-bearer4 7d7 ,our personality is not self-contained4 ,we live1 move1 and have our being naturally in ,christ the ,logos4 ,our reason1 affection1 conscience1 and will are complete only in him4 ,he is generic humanity1 of which we are the offshoots4 ,when his righteousness condemns sin1 and his love voluntarily endures the suffering which is sin's penalty1 humanity ratifies the judgment of ,god1 makes full propitiation for sin1 and satisfies the demands of holiness4 ,my personal existence is grounded in ,god4 ,i cannot perceive the world outside of me nor recognize the existence of my fellow men1 except as he bridges the gulf between me and the universe4 ,complete self-consciousness would be impossible if we did not partake of the universal ,reason4 ,the smallest child makes assumptions and uses processes of logic which are all instinctive1 but which indicate the working in him of an absolute and infinite ,intelligence4 ,true love is possible only as ,god's love flows into us and takes possession of us2 so that the poet can truly say3 8,our loves in higher love endure40 ,no human will is truly free1 unless ,god emancipates it2 only he whom the ,son of ,god makes free is free indeed2 8work out your own salvation with fear and trembling2 for it is ,god who worketh in you both to will and to work0 7,phil4 #b3ab1 #ac74 ,our moral nature1 even more than our intellectual nature1 witnesses that we are not sufficient to ourselves1 but are complete only in him in whom we live and move and have our being 7,col4 #b3aj2 ,acts #ag3bh74 ,no man can make a conscience for himself4 ,there is a common conscience1 over and above the finite and individual conscience4 ,that common conscience is one in all moral beings4 ,john ,watson3 8,there is no consciousness of self apart from the consciousness of other selves and things1 and no consciousness of the world apart from the consciousness of the single ,reality presupposed in both40 ,this single ,reality is ,jesus ,christ1 the manifested ,god1 the ,light that lighteth every man1 and the ,life of all that lives 7,john #a3d1 #i74 ,he can represent humanity before ,god1 because his immanent ,deity constitutes the very essence of humanity4 7e7 ,while ,christ's love explains his willingness to endure suffering for us1 only his holiness furnishes the reason for that constitution of the universe and of human nature which makes this suffering necessary4 ,as respects us1 his sufferings are substitutionary1 since his divinity and his sinlessness enable him to do for us what we could never do for ourselves4 ,yet this substitution is also a sharing--not the work of one external to us1 but of one who is the life of humanity1 the soul of our soul and the life of our life1 and so responsible with us for the sins of the race4 ,most of the recent treatises on the ,atonement have been descriptions of the effects of the ,atonement upon life and character1 but have thrown no light upon the ,atonement itself1 if indeed they have not denied its existence4 ,we must not emphasize the effects by ignoring the cause4 ,scripture declares the ultimate aim of the ,atonement to be that ,god 8might himself be just0 7,rom4 #c3bf72 and no theory of the atonement will meet the demands of reason or conscience that does not ground its necessity in ,god's righteousness1 rather than in his love4 ,we acknowledge that our conceptions of atonement have suffered some change4 ,to our fathers the atonement was a mere historical fact1 a sacrifice offered in a few brief hours upon the ,cross4 ,it was a literal substitution of ,christ's suffering for ours1 the payment of our debt by another1 and upon the ground of that payment we are permitted to go free4 ,those sufferings were soon over1 and the hymn1 8,love's ,redeeming ,work is ,done10 expressed the believer's joy in a finished redemption4 ,and all this is true4 ,but it is only a part of the truth4 ,the atonement1 like every other doctrine of ,christianity1 is a fact of life2 and such facts of life cannot be crowded into our definitions1 because they are greater than any definitions that we can frame4 ,we must add to the idea of substitution the idea of sharing4 ,christ's doing and suffering is not that of one external and foreign to us4 ,he is bone of our bone1 and flesh of our flesh2 the bearer of our humanity2 yes1 the very life of the race4 7f7 ,the historical work of the incarnate ,christ is not itself the atonement1--it is rather the revelation of the atonement4 ,the suffering of the incarnate ,christ is the manifestation in space and time of the eternal suffering of ,god on account of human sin4 ,yet without the historical work which was finished on ,calvary1 the age-long suffering of ,god could never have been made comprehensible to men4 ,the life that ,christ lived in ,palestine and the death that he endured on ,calvary were the revelation of a union with mankind which antedated the ,fall4 ,being thus joined to us from the beginning1 he has suffered in all human sin2 8in all our affliction he has been afflicted0 7,is4 #fc3i72 so that the ,psalmist can say3 8,blessed be the ,lord1 who daily beareth our burden1 even the ,god who is our salvation0 7,ps4 #fh3ai74 ,the historical sacrifice was a burning-glass which focused the diffused rays of the ,sun of righteousness and made them effective in the melting of human hearts4 ,the sufferings of ,christ take deepest hold upon us only when we see in them the two contrasted but complementary truths3 that holiness must make penalty to follow sin1 and that love must share that penalty with the transgressor4 ,the ,cross was the concrete exhibition of the holiness that required1 and of the love that provided1 man's redemption4 ,those six hours of pain could never have procured our salvation if they had not been a revelation of eternal facts in the being of ,god4 ,the heart of ,god and the meaning of all previous history were then unveiled4 ,the whole evolution of humanity was there depicted in its essential elements1 on the one hand the sin and condemnation of the race1 on the other hand the grace and suffering of him who was its life and salvation4 ,as he who hung upon the cross was ,god1 manifest in the flesh1 so the suffering of the cross was ,god's suffering for sin1 manifest in the flesh4 ,the imputation of our sins to him is the result of his natural union with us4 ,he has been our substitute from the beginning4 ,we cannot quarrel with the doctrine of substitution when we see that this substitution is but the sharing of our griefs and sorrows by him whose very life pulsates in our veins4 ,see ,a4 ,h4 ,strong1 ,christ in ,creation1 #gh-hj1 #agg-ahj4 7g7 ,the historical sacrifice of our ,lord is not only the final revelation of the heart of ,god1 but also the manifestation of the law of universal life--the law that sin brings suffering to all connected with it1 and that we can overcome sin in ourselves and in the world only by entering into the fellowship of ,christ's sufferings and ,christ's victory1 or1 in other words1 only by union with him through faith4 ,we too are subject to the same law of life4 ,we who enter into fellowship with our ,lord 8fill up 444 that which is lacking of the afflictions of ,christ 444 for his body's sake1 which is the church0 7,col4 #a3bd74 ,the ,christian ,church can reign with ,christ only as it partakes in his suffering4 ,the atonement becomes a model and stimulus to self-sacrifice1 and a test of ,christian character4 ,but it is easy to see how the subjective effect of ,christ's sacrifice may absorb the attention1 to the exclusion of its ground and cause4 ,the moral influence of the atonement has taken deep hold upon our minds1 and we are in danger of forgetting that it is the holiness of ,god1 and not the salvation of men1 that primarily requires it4 ,when sharing excludes substitution2 when reconciliation of man to ,god excludes reconciliation of ,god to man2 when the only peace secured is peace in the sinner's heart and no thought is given to that peace with ,god which it is the first object of the atonement to secure2 then the whole evangelical system is weakened1 ,god's righteousness is ignored1 and man is practically put in place of ,god4 ,we must not go back to the old mechanical and arbitrary conceptions of the atonement1--we must go forward to a more vital apprehension of the relation of the race to ,christ4 ,a larger knowledge of ,christ1 the life of humanity1 will enable us to hold fast the objective nature of the atonement1 and its necessity as grounded in the holiness of ,god2 while at the same time we appropriate all that is good in the modern view of the atonement1 as the final demonstration of ,god's constraining love which moves men to repentance and submission4 ,see ,a4 ,h4 ,strong1 ,cleveland ,address1 #aijd3af-ah2 ,dinsmore1 ,the ,atonement in ,literature and in ,life1 #bac-bej4 ,a4 ,scripture ,methods of ,representing the ,atonement4 ,we may classify the ,scripture representations according as they conform to moral1 commercial1 legal or sacrificial analogies4 7a7 ,,moral4--,the atonement is described as ,a provision originating in ,god's love1 and manifesting this love to the universe2 but also as an example of disinterested love1 to secure our deliverance from selfishness4--,in these latter passages1 ,christ's death is referred to as a source of moral stimulus to men4 ,a provision3 ,john #c3af--8;,for ,god so loved the world1 that he gave his only begotten ,son02 ,rom4 #e3h--8;,god commendeth his own love toward us1 in that1 while we were yet sinners1 ,christ died for us02 #a ,john #d3i--8;,herein was the love of ,god manifested in us1 that ,god hath sent his only begotten ,son into the world that we might live through him02 ,heb4 #b3i--8;,jesus1 because of the suffering of death crowned with glory and honor1 that by the grace of ,god he should taste of death for every man0--redemption originated in the love of the ,father1 as well as in that of the ,son4--,an example3 ,luke #i3bb-bd--8,the ,son of man must suffer 444 and be killed4444 ,if any man would come after me1 let him 444 take up his cross daily1 and follow me 444 whosoever shall lose his life for my sake1 the same shall save it02 #b ,cor4 #e3ae--8;he died for all1 that they that live should no longer live unto themselves02 ,gal4 #a3d--8;gave himself for our sins1 that he might deliver us out of this present evil world02 ,eph4 #e3be-bg--8;,christ also loved the church1 and gave himself up for it2 that he might sanctify it02 ,col4 #a3bb--8reconciled in the body of his flesh through death1 to present you holy02 ,titus #b3ad--8;gave himself for us1 that he might redeem us from all iniquity1 and purify02 #a ,pet4 #b3ba-bd--8;,christ also suffered for you1 leaving you an example1 that ye should follow his steps3 who did no sin 444 who his own self bare our sins in his body upon the tree1 that we1 having died unto sins1 might live unto righteousness40 ,mason1 ,faith of the ,gospel1 #aha--8;,a pious cottager1 on hearing the text1 #8,god so loved the world1' exclaimed3 #8,ah1 that was love6 ,i could have given myself1 but ,i could never have given my son4' 0 ,there was a wounding of the ,father through the heart of the ,son3 8they shall look unto me whom they have pierced2 and they shall mourn for him1 as one mourneth for his only son0 7,zech4 #ab3aj74 7b7 ,,commercial4--,the atonement is described as ,a ransom1 paid to free us from the bondage of sin 7note in these passages the use of 1 the preposition of price1 bargain1 exchange74--,in these passages1 ,christ's death is represented as the price of our deliverance from sin and death4 ,mat4 #bj3bh1 and ,mark #aj3de--8to give his life a ransom for many0-- 4 #a ,tim4 #b3f--8who gave himself a ransom for all0--4 78for10 in the sense of 8instead of07 is never confounded with 78for10 in the sense of 8in behalf of10 8for the benefit of074 is the preposition of price1 bargain1 exchange2 and this signification is traceable in every passage where it occurs in the ,n4 ,t4 ,see ,mat4 #b3bb--8;,archelaus was reigning over ,judea in the room of his father ,herod02 ,luke #aa3aa--8shall his son ask 444 a fish1 and he for a fish give him a serpent80 ,heb4 #ab3b--8;,jesus the author and perfecter of our faith1 who for as the price of the joy that was set before him endured the cross02 #af--8;,esau1 who for in exchange for one mess of meat sold his own birthright40 ,see also ,mat4 #af3bf--8what shall a man give in exchange for 77 his life0 how shall he buy it back1 when once he has lost it8 substitutionary ransom4 ,the connection in #a ,tim4 #b3f requires that should mean 8instead of40 ,we should interpret this by the in ,mat4 #bj3bh4 8,something befell ,christ1 and by reason of that1 the same thing need not befall sinners0 7,e4 ,y4 ,mullins74 ,meyer1 on ,mat4 #bj3bh--8to give his life a ransom for many0--8,the is conceived of as 1 a ransom1 for1 through the shedding of the blood1 it becomes the 7price7 of redemption40 ,see also #a ,cor4 #f3bj2 #g3bc--8ye were bought with a price02 and #b ,pet4 #b3a--8;denying even the ,master that bought them40 ,the word 8redemption10 indeed1 means simply 8repurchase10 or 8the state of being repurchased0--i4 e41 delivered by the payment of a price4 ,rev4 #e3i--8thou wast slain1 and didst purchase unto ,god with thy blood men of every tribe40 ,winer1 ,n4 ,t4 ,grammar1 #beh--8;,in ,greek1 is the preposition of price40 ,buttmann1 ,n4 ,t4 ,grammar1 #cba--8;,in the signification of the preposition 7instead of1 for71 no deviation occurs from ordinary usage40 ,see ,grimm's ,wilke1 ,lexicon ,grco-,lat43 81 in vicem1 anstatt02 ,thayer1 ,lexicon ,n4 ,t4--81 of that for which anything is given1 received1 endured2 444 of the price of sale 7or purchase7 ,mat4 #bj3bh02 also ,cremer1 ,n4 ,t4 ,lex41 on 4 ,pfleiderer1 in ,new ,world1 ,sept4 #ahii1 doubts whether ,jesus ever really uttered the words 8give his life a ransom for many0 7,mat4 #bj3bh74 ,he regards them as essentially ,pauline1 and the result of later dogmatic reflection on the death of ,jesus as a means of redemption4 ,so ,paine1 ,evolution of ,trinitarianism1 #cgg-cha4 ,but these words occur not in ,luke1 the ,pauline gospel1 but in ,matthew1 which is much earlier4 ,they represent at any rate the apostolic conception of ,jesus' teaching1 a conception which ,jesus himself promised should be formed under the guidance of the ,holy ,spirit1 who should bring all things to the remembrance of his apostles and should guide them into all the truth 7,john #ad3bf2 #af3ac74 ,as will be seen below1 ,pfleiderer declares the ,pauline doctrine to be that of substitutionary suffering4 7c7 ,,legal4--,the atonement is described as ,an act of obedience to the law which sinners had violated2 a penalty1 borne in order to rescue the guilty2 and an exhibition of ,god's righteousness1 necessary to the vindication of his procedure in the pardon and restoration of sinners4--,in these passages the death of ,christ is represented as demanded by ,god's law and government4 ,obedience3 ,gal4 #d3d1 #e--8;born of a woman1 born under the law1 that he might redeem them that were under the law02 ,mat4 #c3ae--8thus it becometh us to fulfil all righteousness0--,christ's baptism prefigured his death1 and was a consecration to death2 cf4 ,mark #aj3ch--8;,are ye able to drink the cup that ,i drink8 or to be baptized with the baptism that ,i am baptized with80 ,luke #ab3ej--8;,i have a baptism to be baptized with2 and how am ,i straitened till it be accomplished60 ,mat4 #bf3ci--8,my ,father1 if it be possible1 let this cup pass away from me3 nevertheless1 not as ,i will1 but as thou wilt02 #e3ag--8,think not that ,i came to destroy the law or the prophets3 ,i came not to destroy1 but to fulfil02 ,phil4 #b3h--8;becoming obedient even unto death02 ,rom4 #e3ai--8through the obedience of the one shall the many be made righteous02 #aj3d--8;,christ is the end of the law unto righteousness to every one that believeth40--,penalty3 ,rom4 #d3be--8who was delivered up for our trespasses1 and was raised for our justification02 #h3c--8;,god1 sending his own ,son in the likeness of sinful flesh and for sin1 condemned sin in the flesh02 #b ,cor4 #e3ba--8;,him who knew no sin he made to be sin on our behalf0--here 8sin0--a sinner1 an accursed one 7,meyer72 ,gal4 #a3d--8;gave himself for our sins02 #c3ac--8;,christ redeemed us from the curse of the law1 having become a curse for us2 for it is written1 ,cursed is every one that hangeth on a tree02 cf4 ,deut #ba3bc--8;he that is hanged is accursed of ,god40 ,heb4 #i3bh--8;,christ also1 having been once offered to bear the sins of many02 cf4 ,lev4 #e3ag--8;if any one sin 444 yet is he guilty1 and shall bear his iniquity02 ,num4 #ad3cd--8;for every day a year1 shall ye bear your iniquities1 even forty years02 ,lam4 #e3g--8,our fathers sinned and are not2 ,and we have borne their iniquities40--,exhibition3 ,rom4 #c3be1 #bf--8whom ,god set forth to be a propitiation1 through faith1 in his blood1 to show his righteousness because of the passing over of the sins done aforetime1 in the forbearance of ,god02 cf4 ,heb4 #i3ae--8;a death having taken place for the redemption of the transgressions that were under the first covenant40 ,on these passages1 see an excellent section in ,pfleiderer1 ,die ,ritschl'sche ,theologie1 #ch-ec4 ,pfleiderer severely criticizes ,ritschl's evasion of their natural force and declares ,paul's teaching to be that ,christ has redeemed us from the curse of the law by suffering as a substitute the death threatened by the law against sinners4 ,so ,orelli ,cone1 ,paul1 #bfa4 ,on the other hand1 ,l4 ,l4 ,paine1 ,evolution of ,trinitarianism1 #bhh-cjg1 chapter on the ,new ,christian ,atonement1 holds that ,christ taught only reconciliation on condition of repentance4 ,paul added the idea of mediation drawn from the ,platonic dualism of ,philo4 ,the ,epistle to the ,hebrews made ,christ a sacrificial victim to propitiate ,god1 so that the reconciliation became ,godward instead of manward4 ,but ,professor ,paine's view that ,paul taught an ,arian ,mediatorship is incorrect4 8,god was in ,christ0 7#b ,cor4 #e3ai7 and ,god 8manifested in the flesh0 7#a ,tim4 #c3af7 are the keynote of ,paul's teaching1 and this is identical with ,john's doctrine of the ,logos3 8the ,word was ,god10 and 8the ,word became flesh0 7,john #a3a1 #ad7 ,the ,outlook1 ,december #ae1 #aijj1 in criticizing ,prof4 ,paine1 states three postulates of the ,new ,trinitarianism as3 #a4 ,the essential kinship of ,god and man1--in man there is an essential divineness1 in ,god there is an essential humanness4 #b4 ,the divine immanence1--this universal presence gives nature its physical unity1 and humanity its moral unity4 ,this is not pantheism1 any more than the presence of man's spirit in all he thinks and does proves that man's spirit is only the sum of his experiences4 #c4 ,god transcends all phenomena1--though in all1 he is greater than all4 ,he entered perfectly into one man1 and through this indwelling in one man he is gradually entering into all men and filling all men with his fulness1 so that ,christ will be the first-born among many brethren4 ,the defects of this view1 which contains many elements of truth1 are3 #a4 ,that it regards ,christ as the product instead of the ,producer1 the divinely formed man instead of the humanly acting ,god1 the head man among men instead of the ,creator and ,life of humanity2 #b4 ,that it therefore renders impossible any divine bearing of the sins of all men by ,jesus ,christ1 and substitutes for it such a histrionic exhibition of ,god's feeling and such a beauty of example as are possible within the limits of human nature1--in other words1 there is no real ,deity of ,christ and no objective atonement4 7d7 ,,sacrificial4--,the atonement is described as ,a work of priestly mediation1 which reconciles ,god to men1--notice here that the term 8reconciliation0 has its usual sense of removing enmity1 not from the offending1 but from the offended party2--a sin-offering1 presented on behalf of transgressors2--a propitiation1 which satisfies the demands of violated holiness2--and a substitution1 of ,christ's obedience and sufferings for ours4--,these passages1 taken together1 show that ,christ's death is demanded by ,god's attribute of justice1 or holiness1 if sinners are to be saved4 ,priestly mediation3 ,heb4 #i3aa1 #ab--8;,christ having come a high priest1 444 nor yet through the blood of goats and calves1 but through his own blood1 entered in once for all into the holy place1 having obtained eternal redemption02 ,rom4 #e3aj--8while we were enemies1 we were reconciled to ,god through the death of his ,son02 #b ,cor4 #e3ah1 #ai--8;all things are of ,god1 who reconciled us to himself through ,christ4444 ,god was in ,christ reconciling the world unto himself1 not reckoning unto them their trespasses02 ,eph4 #b3af--8might reconcile them both in one body unto ,god through the cross1 having slain the enmity thereby02 cf4 #ab1 #ac1 #ai--8strangers from the covenants of the promise4444 far off4444 no more strangers and sojourners1 but ye are fellow-citizens with the saints1 and of the household of ,god02 ,col4 #a3bj--8through him to reconcile all things unto himself1 having made peace through the blood of his cross40 ,on all these passages1 see ,meyer1 who shows the meaning of the apostle to be1 that 8we were #8enemies1' not actively1 as hostile to ,god1 but passively1 as those with whom ,god was angry40 ,the epistle to the ,romans begins with the revelation of wrath against ,gentile and ,jew alike 7,rom4 #a3ah74 8,while we were enemies0 7,rom4 #e3aj7--8when ,god was hostile to us40 8,reconciliation0 is therefore the removal of ,god's wrath toward man4 ,meyer1 on this last passage1 says that ,christ's death does not remove man's wrath toward ,god this is not the work of ,christ1 but of the ,holy ,spirit4 ,the offender reconciles the person offended1 not himself4 ,see ,denney1 ,com4 on ,rom4 #e3i-aa1 in ,expositor's ,gk4 ,test4 ,cf4 ,num4 #be3ac1 where ,phinehas1 by slaying ,zimri1 is said to have 8made atonement for the children of ,israel40 ,surely1 the 8atonement0 here cannot be a reconciliation of ,israel4 ,the action terminates1 not on the subject1 but on the object--,god4 ,so1 #a ,sam4 #bi3d--8wherewith should this fellow reconcile himself unto his lord8 should it not be with the heads of these men80 ,mat4 #e3bc1 #bd--8;,if therefore thou art offering thy gift at the altar1 and there rememberest that thy brother hath aught against thee1 leave there thy gift before the altar1 and go thy way1 first be reconciled to thy brother i4 e41 remove his enmity1 not thine own1 and then come and offer thy gift40 ,see ,shedd1 ,dogm4 ,theol41 #b3chg-cih4 ,pfleiderer1 ,die ,ritschl'sche ,theologie1 #db--8 7,rom4 #e3aj7 not the active disposition of enmity to ,god on our part1 but our passive condition under the enmity or wrath of ,god40 ,paul was not the author of this doctrine1--he claims that he received it from ,christ himself 7,gal4 #a3ab74 ,simon1 ,reconciliation1 #afg--8,the idea that only man needs to be reconciled arises from a false conception of the unchangeableness of ,god4 ,but ,god would be unjust1 if his relation to man were the same after his sin as it was before40 ,the old hymn expressed the truth3 8,my ,god is reconciled2 ,his pardoning voice ,i hear2 ,he owns me for his child2 ,i can no longer fear2 ,with filial trust ,i now draw nigh1 ,and #8,father1 ,abba1 ,father' cry40 ,a sin-offering3 ,john #a3bi--8;,behold1 the ,lamb of ,god1 that taketh away the sin of the world0--here means to take away by taking or bearing2 to take1 and so take away4 ,it is an allusion to the sin-offering of ,isaiah #ec3f-ab--8when thou shalt make his soul an offering for sin 444 as a lamb that is led to the slaughter 444 ,jehovah hath laid on him the iniquity of us all40 ,mat4 #bf3bh--8this is my blood of the covenant1 which is poured out for many unto remission of sins02 cf4 ,ps4 #ej3e--8made a covenant with me by sacrifice40 #a ,john #a3g--8the blood of ,jesus his ,son cleanseth us from all sin0--not sanctification1 but justification2 #a ,cor4 #e3g--8our passover also hath been sacrificed1 even ,christ02 cf4 ,deut4 #af3b-f--8thou shalt sacrifice the passover unto ,jehovah thy ,god40 ,eph4 #e3b--8;gave himself up for us1 an offering and a sacrifice to ,god for an odor of a sweet smell0 7see ,com4 of ,salmond1 in ,expositor's ,greek ,testament72 ,heb4 #i3ad--8the blood of ,christ1 who through the eternal ,spirit offered himself without blemish unto ,god02 #bb1 #bf--8;apart from shedding of blood there is no remission4444 now once in the end of the ages hath he been manifested to put away sin by the sacrifice of himself02 #a ,pet4 #a3ah1 #ai--8redeemed 444 with precious blood1 as of a lamb without blemish and without spot1 even the blood of ,christ40 ,see ,expos4 ,gk4 ,test41 on ,eph4 #a3g4 ,lowrie1 ,doctrine of ,st4 ,john1 #ce1 points out that ,john #f3eb-ei--8;eateth my flesh and drinketh my blood0--is ,christ's reference to his death in terms of sacrifice4 ,so1 as we shall see below1 it is a propitiation 7#a ,john #b3b74 ,we therefore strongly object to the statement of ,wilson1 ,gospel of ,atonement1 #fd--8;,christ's death is a sacrifice1 if sacrifice means the crowning instance of that suffering of the innocent for the guilty which springs from the solidarity of mankind2 but there is no thought of substitution or expiation40 ,wilson forgets that this necessity of suffering arises from ,god's righteousness2 that without this suffering man cannot be saved2 that ,christ endures what we1 on account of the insensibility of sin1 cannot feel or endure2 that this suffering takes the place of ours1 so that we are saved thereby4 ,wilson holds that the ,incarnation constituted the ,atonement1 and that all thought of expiation may be eliminated4 ,henry ,b4 ,smith far better summed up the gospel in the words3 8,incarnation in order to ,atonement40 ,we regard as still better the words3 8,incarnation in order to reveal the ,atonement40 ,a propitiation3 ,rom4 #c3be1 #bf--8whom ,god set forth to be a propitiation1 444 in his blood 444 that he might himself be just1 and the justifier of him that hath faith in ,jesus40 ,a full and critical exposition of this passage will be found under the ,ethical ,theory of the ,atonement1 pages #gej-gfj4 ,here it is sufficient to say that it shows3 7#a7 that ,christ's death is a propitiatory sacrifice2 7#b7 that its first and main effect is upon ,god2 7#c7 that the particular attribute in ,god which demands the atonement is his justice1 or holiness2 7#d7 that the satisfaction of this holiness is the necessary condition of ,god's justifying the believer4 ,compare ,luke #ah3ac1 marg4--8,god1 be thou merciful unto me the sinner02 lit43 8,god be propitiated toward me the sinner0--by the sacrifice1 whose smoke was ascending before the publican1 even while he prayed4 ,heb4 #b3ag--8;a merciful and faithful high priest in things pertaining to ,god1 to make propitiation for the sins of the people02 #a ,john #b3b--8;and he is the propitiation for our sins2 and not for ours only1 but also for the whole world02 #d3aj--8;,herein is love1 not that we loved ,god1 but that he loved us1 and sent his ,son to be the propitiation for our sins02 cf4 ,gen4 #cb3bj1 ,,lxx4--8,i will appease 1 8propitiate0 him with the present that goeth before me02 ,prov4 #af3ad1 ,,lxx4--8,the wrath of a king is as messengers of death2 but a wise man will pacify it0 1 8propitiate it04 ,on propitiation1 see ,foster1 ,christian ,life and ,theology1 #baf--8,something was thereby done which rendered ,god inclined to pardon the sinner4 ,god is made inclined to forgive sinners by the sacrifice1 because his righteousness was exhibited by the infliction of the penalty of sin2 but not because he needed to be inclined in heart to love the sinner or to exercise his mercy4 ,in fact1 it was he himself who #8set forth' ,jesus as #8a propitiation' 7,rom4 #c3be1 #bf740 ,paul never merges the objective atonement in its subjective effects1 although no writer of the ,new ,testament has more fully recognized these subjective effects4 ,with him ,christ for us upon the ,cross is the necessary preparation for ,christ in us by his ,spirit4 ,gould1 ,bib4 ,theol4 ,n4 ,t41 #gd1 #ge1 #hi1 #agb1 unwarrantably contrasts ,paul's representation of ,christ as priest with what he calls the representation of ,christ as prophet in the ,epistle to the ,hebrews3 8,the priest says3 ,man's return to ,god is not enough1--there must be an expiation of man's sin4 ,this is ,paul's doctrine4 ,the prophet says3 ,there never was a divine provision for sacrifice4 ,man's return to ,god is the thing wanted4 ,but this return must be completed4 ,jesus is the perfect prophet who gives us an example of restored obedience1 and who comes in to perfect man's imperfect work4 ,this is the doctrine of the ,epistle to the ,hebrews40 ,this recognition of expiation in ,paul's teaching1 together with denial of its validity and interpretation of the ,epistle to the ,hebrews as prophetic rather than priestly1 is a curiosity of modern exegesis4 ,lyman ,abbott1 ,theology of an ,evolutionist1 #ajg-abg1 goes still further and affirms3 8,in the ,n4 ,t4 ,god is never said to be propitiated1 nor is it ever said that ,jesus ,christ propitiates ,god or satisfies ,god's wrath40 ,yet ,dr4 ,abbott adds that in the ,n4 ,t4 ,god is represented as self-propitiated3 8,christianity is distinguished from paganism by representing ,god as appeasing his own wrath and satisfying his own justice by the forth-putting of his own love40 ,this self-propitiation however must not be thought of as a bearing of penalty3 8,nowhere in the ,o4 ,t4 is the idea of a sacrifice coupled with the idea of penalty1--it is always coupled with purification--#8with his stripes we are healed' 7,is4 #ec3e74 ,and in the ,n4 ,t41 #8the ,lamb of ,god 444 taketh away the sin of the world' 7,john #a3bi72 #8the blood of ,jesus 444 cleanseth' 7#a ,john #a3g74444 ,what humanity needs is not the removal of the penalty1 but removal of the sin40 ,this seems to us a distinct contradiction of both ,paul and ,john1 with whom propitiation is an essential of ,christian doctrine 7see ,rom4 #c3be2 #a ,john #b3b71 while we grant that the propitiation is made1 not by sinful man1 but by ,god himself in the person of his ,son4 ,see ,george ,b4 ,gow1 on ,the ,place of ,expiation in ,human ,redemption1 ,am4 ,jour4 ,theol41 #aijj3gcd-gef4 ,a substitution3 ,luke #bb3cg--8;he was reckoned with transgressors02 cf4 ,lev4 #af3ba1 #bb--8;and ,aaron shall lay both his hands upon the head of the live goat1 and confess over him all the iniquities of the children of ,israel 444 he shall put them upon the head of the goat 444 and the goat shall bear upon him all their iniquities unto a solitary land02 ,is4 #ec3e1 #f--8;he was wounded for our transgressions1 he was bruised for our iniquities2 the chastisement of our peace was upon him2 and with his stripes we are healed4 ,all we like sheep have gone astray2 we have turned every one to his own way2 and ,jehovah hath laid on him the iniquity of us all40 ,john #aj3aa--8the good shepherd layeth down his life for the sheep02 ,rom4 #e3f-h--8while we were yet weak1 in due season ,christ died for the ungodly4 ,for scarcely for a righteous man will one die3 for peradventure for the good man some one would even dare to die4 ,but ,god commendeth his own love toward us1 in that1 while we were yet sinners1 ,christ died for us02 #a ,pet4 #c3ah--8;,christ also suffered for sins once1 the righteous for the unrighteous1 that he might bring us to ,god40 ,to these texts we must add all those mentioned under 7b7 above1 in which ,christ's death is described as a ransom4 ,besides ,meyer's comment1 there quoted1 on ,mat4 #bj3bh--8to give his life a ransom for many10 --,meyer also says3 8 denotes substitution4 ,that which is given as a ransom takes the place of1 is given instead of1 those who are to be set free in consideration thereof4 can only be understood in the sense of substitution in the act of which the ransom is presented as an equivalent1 to secure the deliverance of those on whose behalf the ransom is paid1--a view which is only confirmed by the fact that1 in other parts of the ,n4 ,t41 this ransom is usually spoken of as an expiatory sacrifice4 ,that which they those for whom the ransom is paid are redeemed from1 is the eternal in which1 as having the wrath of ,god abiding upon them1 they would remain imprisoned1 as in a state of hopeless bondage1 unless the guilt of their sins were expiated40 ,cremer1 ,n4 ,t4 ,lex41 says that 8in both the ,n4 ,t4 texts1 ,mat4 #af3bf and ,mark #h3cg1 the word 1 like 1 is akin to the conception of atonement3 cf4 ,is4 #dc3c1 #d2 #ea3aa2 ,amos #e3ab4 ,this is a confirmation of the fact that satisfaction and substitution essentially belong to the idea of atonement40 ,dorner1 ,glaubenslehre1 #b3eae 7,syst4 ,doct41 #c3dad7--8,mat4 #bj3bh contains the thought of a substitution4 ,while the whole world is not of equal worth with the soul1 and could not purchase it1 ,christ's death and work are so valuable1 that they can serve as a ransom40 ,the sufferings of the righteous were recognized in ,rabbinical ,judaism as having a substitutionary significance for the sins of others2 see ,weber1 ,altsynagog4 ,palestin4 ,theologie1 #cad2 ,schrer1 ,geschichte des jdischen ,volkes1 #b3dff 7translation1 div4 ,,ii1 vol4 #b3ahf74 ,but ,wendt1 ,teaching of ,jesus1 #b3bbe-bfb1 says this idea of vicarious satisfaction was an addition of ,paul to the teaching of ,jesus4 ,wendt grants that both ,paul and ,john taught substitution1 but he denies that ,jesus did4 ,he claims that in ,mat4 #bj3bh means simply that ,jesus gave his life as a means whereby he obtains the deliverance of many4 ,but this interpretation is a non-natural one1 and violates linguistic usage4 ,it holds that ,paul and ,john misunderstood or misrepresented the words of our ,lord4 ,we prefer the frank acknowledgment by ,pfleiderer that ,jesus1 as well as ,paul and ,john1 taught substitution1 but that neither one of them was correct4 ,colestock1 on ,substitution as a ,stage in ,theological ,thought1 similarly holds that the idea of substitution must be abandoned4 ,we grant that the idea of substitution needs to be supplemented by the idea of sharing1 and so relieved of its external and mechanical implications1 but that to abandon the conception itself is to abandon faith in the evangelists and in ,jesus himself4 ,dr4 ,w4 ,n4 ,clarke1 in his ,christian ,theology1 rejects the doctrine of retribution for sin1 and denies the possibility of penal suffering for another4 ,a proper view of penalty1 and of ,christ's vital connection with humanity1 would make these rejected ideas not only credible but inevitable4 ,dr4 ,alvah ,hovey reviews ,dr4 ,clarke's ,theology1 ,am4 ,jour4 ,theology1 ,jan4 #ahii3bje--8;,if we do not import into the endurance of penalty some degree of sinful feeling or volition1 there is no ground for denying that a holy being may bear it in place of a sinner4 ,for nothing but wrong-doing1 or approval of wrong-doing1 is impossible to a holy being4 ,indeed1 for one to bear for another the just penalty of his sin1 provided that other may thereby be saved from it and made a friend of ,god1 is perhaps the highest conceivable function of love or good-will40 ,denney1 ,studies1 #abf1 #abg1 shows that 8substitution means simply that man is dependent for his acceptance with ,god upon something which ,christ has done for him1 and which he could never have done and never needs to do for himself4444 ,the forfeiting of his free life has freed our forfeited lives4 ,this substitution can be preached1 and it binds men to ,christ by making them forever dependent on him4 ,the condemnation of our sins in ,christ upon his cross is the barb on the hook1--without it your bait will be taken1 but you will not catch men2 you will not annihilate pride1 and make ,christ the ,alpha and ,omega in man's redemption40 ,on the ,scripture proofs1 see ,crawford1 ,atonement1 #a3a-aic2 ,dale1 ,atonement1 #fe-bef2 ,philippi1 ,glaubenslehre1 iv4 #b3bdc-cdb2 ,smeaton1 ,our ,lord's and the ,apostles' ,doctrine of ,atonement4 ,an examination of the passages referred to shows that1 while the forms in which the atoning work of ,christ is described are in part derived from moral1 commercial1 and legal relations1 the prevailing language is that of sacrifice4 ,a correct view of the atonement must therefore be grounded upon a proper interpretation of the institution of sacrifice1 especially as found in the ,mosaic system4 ,the question is sometimes asked3 ,why is there so little in ,jesus' own words about atonement8 ,dr4 ,r4 ,w4 ,dale replies3 ,because ,christ did not come to preach the gospel1--he came that there might be a gospel to preach4 ,the ,cross had to be endured1 before it could be explained4 ,jesus came to be the sacrifice1 not to speak about it4 ,but his reticence is just what he told us we should find in his words4 ,he proclaimed their incompleteness1 and referred us to a subsequent ,teacher--the ,holy ,spirit4 ,the testimony of the ,holy ,spirit we have in the words of the apostles4 ,we must remember that the gospels were supplementary to the epistles1 not the epistles to the gospels4 ,the gospels merely fill out our knowledge of ,christ4 ,it is not for the ,redeemer to magnify the cost of salvation1 but for the redeemed4 8,none of the ransomed ever knew40 ,the doer of a great deed has the least to say about it4 ,harnack3 8,there is an inner law which compels the sinner to look upon ,god as a wrathful ,judge4444 ,yet no other feeling is possible40 ,we regard this confession as a demonstration of the psychological correctness of ,paul's doctrine of a vicarious atonement4 ,human nature has been so constituted by ,god that it reflects the demand of his holiness4 ,that conscience needs to be appeased is proof that ,god needs to be appeased4 ,when ,whiton declares that propitiation is offered only to our conscience1 which is the wrath of that which is of ,god within us1 and that ,christ bore our sins1 not in substitution for us1 but in fellowship with us1 to rouse our consciences to hatred of them1 he forgets that ,god is not only immanent in the conscience but also transcendent1 and that the verdicts of conscience are only indications of the higher verdicts of ,god3 #a ,john #c3bj--8;if our heart condemn us1 ,god is greater than our heart1 and knoweth all things40 ,lyman ,abbott1 ,theology of an ,evolutionist1 #eg--8;,a people half emancipated from the paganism that imagines that ,god must be placated by sacrifice before he can forgive sins gave to the sacrificial system that ,israel had borrowed from paganism the same divine authority which they gave to those revolutionary elements in the system which were destined eventually to sweep it entirely out of existence40 ,so ,bowne1 ,atonement1 #gd--8,the essential moral fact is that1 if ,god is to forgive unrighteous men1 some way must be found of making them righteous4 ,the difficulty is not forensic1 but moral40 ,both ,abbott and ,bowne regard righteousness as a mere form of benevolence1 and the atonement as only a means to a utilitarian end1 namely1 the restoration and happiness of the creature4 ,a more correct view of ,god's righteousness as the fundamental attribute of his being1 as inwrought into the constitution of the universe1 and as infallibly connecting suffering with sin1 would have led these writers to see a divine wisdom and inspiration in the institution of sacrifice1 and a divine necessity that ,god should suffer if man is to go free4 ,b4 ,the ,institution of ,sacrifice1 more especially as found in the ,mosaic system4 7a7 ,we may dismiss as untenable1 on the one hand1 the theory that sacrifice is essentially the presentation of a gift 7,hofmann1 ,baring-,gould7 or a feast 7,spencer7 to the ,deity2 and on the other hand the theory that sacrifice is a symbol of renewed fellowship 7,keil71 or of the grateful offering to ,god of the whole life and being of the worshiper 7,bhr74 ,neither of these theories can explain the fact that the sacrifice is a bloody offering1 involving the suffering and death of the victim1 and brought1 not by the simply grateful1 but by the conscience-stricken soul4 ,for the views of sacrifice here mentioned1 see ,hofmann1 ,schriftbeweis1 ,,ii1 #a3bad-bid2 ,baring-,gould1 ,origin and ,devel4 of ,relig4 ,belief1 #cfh-cij2 ,spencer1 ,de ,legibus ,hebrorum2 ,keil1 ,bib4 ,archologie1 sec4 #dc1 #dg2 ,bhr1 ,symbolik des ,mosaischen ,cultus1 #b3aif1 #bfi2 also synopsis of ,bhr's view1 in ,bib4 ,sac41 ,oct4 #ahgj3eic2 ,jan4 #ahga3aga4 ,per contra1 see ,crawford1 ,atonement1 #bbh-bdj2 ,lange1 ,introd4 to ,com4 on ,exodus1 #ch--8,the heathen change ,god's symbols into myths 7rationalism71 as the ,jews change ,god's sacrifices into meritorious service 7ritualism740 ,westcott1 ,hebrews1 #bha-bid1 seems to hold with ,spencer that sacrifice is essentially a feast made as an offering to ,god4 ,so ,philo3 8,god receives the faithful offerer to his own table1 giving him back part of the sacrifice40 ,compare with this the ghosts in ,homer's ,odyssey1 who receive strength from drinking the blood of the sacrifices4 ,bhr's view is only half of the truth4 ,reunion presupposes ,expiation4 ,lyttleton1 in ,lux ,mundi1 #bha--8,the sinner must first expiate his sin by suffering1--then only can he give to ,god the life thus purified by an expiatory death40 ,jahn1 ,bib4 ,archology1 sec4 #cgc1 #cgh--8;,it is of the very idea of the sacrifice that the victim shall be presented directly to ,god1 and in the presentation shall be destroyed40 ,bowne1 ,philos4 of ,theism1 #bec1 speaks of the delicate feeling of the ,biblical critic who1 with his mouth full of beef or mutton1 professes to be shocked at the cruelty to animals involved in the temple sacrifices4 ,lord ,bacon3 8,hieroglyphics came before letters1 and parables before arguments40 8,the old dispensation was ,god's great parable to man4 ,the ,theocracy was graven all over with divine hieroglyphics4 ,does there exist the ,rosetta stone by which we can read these hieroglyphics8 ,the shadows1 that have been shortening up into definiteness of outline1 pass away and vanish utterly under the full meridian splendor of the ,sun of ,righteousness40 ,on ,eph4 #a3g--8the blood of ,christ10 as an expiatory sacrifice which secures our justification1 see ,salmond1 in ,expositor's ,greek ,testament4 7b7 ,the true import of the sacrifice1 as is abundantly evident from both heathen and ,jewish sources1 embraced three elements1--first1 that of satisfaction to offended ,deity1 or propitiation offered to violated holiness2 secondly1 that of substitution of suffering and death on the part of the innocent1 for the deserved punishment of the guilty2 and1 thirdly1 community of life between the offerer and the victim4 ,combining these three ideas1 we have as the total import of the sacrifice3 ,satisfaction by substitution1 and substitution by incorporation4 ,the bloody sacrifice among the heathen expressed the consciousness that sin involves guilt2 that guilt exposes man to the righteous wrath of ,god2 that without expiation of that guilt there is no forgiveness2 and that through the suffering of another who shares his life the sinner may expiate his sin4 ,luthardt1 ,compendium der ,dogmatik1 #agj1 quotes from ,ngelsbach1 ,nachhomerische ,theologie1 #cch sq4--8,the essence of punishment is retribution 7,vergeltung71 and retribution is a fundamental law of the world-order4 ,in retribution lies the atoning power of punishment4 ,this consciousness that the nature of sin demands retribution1 in other words1 this certainty that there is in ,deity a righteousness that punishes sin1 taken in connection with the consciousness of personal transgression1 awakens the longing for atonement10--which is expressed in the sacrifice of a slaughtered beast4 ,the ,greeks recognized representative expiation1 not only in the sacrifice of beasts1 but in human sacrifices4 ,see examples in ,tyler1 ,theol4 ,gk4 ,poets1 #aif1 #aig1 #bde-bec2 see also ,virgil1 neid1 #e3hae--8,unum pro multis dabitur caput02 ,ovid1 ,fasti1 vi--8,cor pro corde1 precor2 pro fibris sumite fibras4 ,hanc animam vobis pro meliore damus40 ,stahl1 ,christliche ,philosophie1 #adf--8;,every unperverted conscience declares the eternal law of righteousness that punishment shall follow inevitably on sin4 ,in the moral realm1 there is another way of satisfying righteousness--that of atonement4 ,this differs from punishment in its effect1 that is1 reconciliation1--the moral authority asserting itself1 not by the destruction of the offender1 but by taking him up into itself and uniting itself to him4 ,but the offender cannot offer his own sacrifice1--that must be done by the priest40 ,in the ,prometheus ,bound1 of schylus1 ,hermes says to ,prometheus3 8,hope not for an end to such oppression1 until a god appears as thy substitute in torment1 ready to descend for thee into the unillumined realm of ,hades and the dark abyss of ,tartarus40 ,and this is done by ,chiron1 the wisest and most just of the ,centaurs1 the son of ,chronos1 sacrificing himself for ,prometheus1 while ,hercules kills the eagle at his breast and so delivers him from torment4 ,this legend of schylus is almost a prediction of the true ,redeemer4 ,see article on ,sacrifice1 by ,paterson1 in ,hastings1 ,bible ,dictionary4 ,westcott1 ,hebrews1 #bhb1 maintains that the idea of expiatory offerings1 answering to the consciousness of sin1 does not belong to the early religion of ,greece4 ,we reply that ,homer's ,iliad1 in its first book1 describes just such an expiatory offering made to ,phbus ,apollo1 so turning away his wrath and causing the plague that wastes the ,greeks to cease4 ,e4 ,g4 ,robinson held that there is 8no evidence that the ,jews had any idea of the efficacy of sacrifice for the expiation of moral guilt40 ,but in approaching either the tabernacle or the temple the altar always presented itself before the laver4 ,h4 ,clay ,trumbull1 ,s4 ,s4 ,times1 ,nov4 #cj1 #aija3hja--8,the ,passover was not a passing by of the houses of ,israelites1 but a passing over or crossing over by ,jehovah to enter the homes of those who would welcome him and who had entered into covenant with him by sacrifice4 ,the ,oriental sovereign was accompanied by his executioner1 who entered to smite the first-born of the house only when there was no covenanting at the door40 ,we regard this explanation as substituting an incidental result and effect of sacrifice for the sacrifice itself4 ,this always had in it the idea of reparation for wrong-doing by substitutionary suffering4 ,curtis1 ,primitive ,semitic ,religion of ,to-day1 on the ,significance of ,sacrifice1 #bah-bcg1 tells us that he went to ,palestine prepossessed by ,robertson ,smith's explanation that sacrifice was a feast symbolizing friendly communion between man and his ,god4 ,he came to the conclusion that the sacrificial meal was not the primary element1 but that there was a substitutionary value in the offering4 ,gift and feast are not excluded2 but these are sequences and incidentals4 ,misfortune is evidence of sin2 sin needs to be expiated2 the anger of ,god needs to be removed4 ,the sacrifice consisted principally in the shedding of the blood of the victim4 ,the 8bursting forth of the blood0 satisfied and bought off the ,deity4 ,george ,adam ,smith on ,isaiah #ec 7#b3cfd7--8;,innocent as he is1 he gives his life as a satisfaction to the divine law for the guilt of his people4 ,his death was no mere martyrdom or miscarriage of human justice3 in ,god's intent and purpose1 but also by its own voluntary offering1 it was an expiatory sacrifice4 ,there is no exegete but agrees to this4 #cec--,the substitution of the servant of ,jehovah for the guilty people and the redemptive force of that substitution are no arbitrary doctrine40 ,satisfaction means simply that there is a principle in ,god's being which not simply refuses sin passively1 but also opposes it actively4 ,the judge1 if he be upright1 must repel a bribe with indignation1 and the pure woman must flame out in anger against an infamous proposal4 ,r4 ,w4 ,emerson3 8,your goodness must have some edge to it1--else it is none40 ,but the judge and the woman do not enjoy this repelling1--they suffer rather4 ,so ,god's satisfaction is no gloating over the pain or loss which he is compelled to inflict4 ,god has a wrath which is calm1 judicial1 inevitable--the natural reaction of holiness against unholiness4 ,christ suffers both as one with the inflicter and as one with those on whom punishment is inflicted3 8,for ,christ also pleased not himself2 but1 as it is written1 ,the reproaches of them that reproached thee fell on me0 7,rom4 #ae3c2 cf4 ,ps4 #fi3i74 7c7 ,in considering the exact purport and efficacy of the ,mosaic sacrifices1 we must distinguish between their theocratical1 and their spiritual1 offices4 ,they were1 on the one hand1 the appointed means whereby the offender could be restored to the outward place and privileges1 as member of the theocracy1 which he had forfeited by neglect or transgression2 and they accomplished this purpose irrespectively of the temper and spirit with which they were offered4 ,on the other hand1 they were symbolic of the vicarious sufferings and death of ,christ1 and obtained forgiveness and acceptance with ,god only as they were offered in true penitence1 and with faith in ,god's method of salvation4 ,heb4 #i3ac1 #ad--8;,for if the blood of goats and bulls1 and the ashes of a heifer sprinkling them that have been defiled1 sanctify unto the cleanness of the flesh3 how much more shall the blood of ,christ1 who through the eternal ,spirit offered himself without blemish unto ,god1 cleanse your conscience from dead works to serve the living ,god80 #aj3c1 #d--8;,but in those sacrifices there is a remembrance made of sins year by year4 ,for it is impossible that the blood of bulls and goats should take away sins40 ,christ's death also1 like the ,o4 ,t4 sacrifices1 works temporal benefit even to those who have no faith2 see pages #gga1 #ggb4 ,robertson1 ,early ,religion of ,israel1 #dda1 #ddh1 answers the contention of the higher critics that1 in the days of ,isaiah1 ,micah1 ,hosea1 ,jeremiah1 no ,levitical code existed2 that these prophets expressed disapproval of the whole sacrificial system1 as a thing of mere human device and destitute of divine sanction4 ,but the ,book of the ,covenant surely existed in their day1 with its command3 8,an altar of earth shalt thou make unto me1 and shalt sacrifice thereon thy burnt-offerings0 7,ex4 #bj3bd74 ,or1 if it is maintained that ,isaiah condemned even that early piece of legislation1 it proves too much1 for it would make the prophet also condemn the ,sabbath as a piece of will-worship1 and even reject prayer as displeasing to ,god1 since in the same connection he says3 8new moon and ,sabbath 444 ,i cannot away with 444 when ye spread forth your hands1 ,i will hide mine eyes from you0 7,is4 #a3ac-ae74 ,isaiah was condemning simply heartless sacrifice2 else we make him condemn all that went on at the temple4 ,micah #f3h--8what doth ,jehovah require of thee1 but to do justly80 ,this does not exclude the offering of sacrifice1 for ,micah anticipates the time when 8the mountain of ,jehovah's house shall be established on the top of the mountains1 444 ,and many nations shall go and say1 ,come ye and let us go up to the mountain of ,jehovah0 7,micah #d3a1 #b74 ,hos4 #f3f--8;,i desire goodness1 and not sacrifice10 is interpreted by what follows1 8and the knowledge of ,god more than burnt-offerings40 ,compare ,prov4 #h3aj2 #ag3ab2 and ,samuel's words3 8to obey is better than sacrifice0 7#a ,sam4 #ae3bb74 ,what was the altar from which ,isaiah drew his description of ,god's theophany and from which was taken the live coal that touched his lips and prepared him to be a prophet8 7,is4 #f3a-h74 ,jer4 #g3bb--8;,i spake not 444 concerning burnt-offerings or sacrifices 444 but this thing 444 ,hearken unto my voice40 ,jeremiah insists only on the worthlessness of sacrifice where there is no heart4 7d7 ,thus the ,old ,testament sacrifices1 when rightly offered1 involved a consciousness of sin on the part of the worshiper1 the bringing of a victim to atone for the sin1 the laying of the hand of the offerer upon the victim's head1 the confession of sin by the offerer1 the slaying of the beast1 the sprinkling or pouring-out of the blood upon the altar1 and the consequent forgiveness of the sin and acceptance of the worshiper4 ,the sin-offering and the scape-goat of the great day of atonement symbolized yet more distinctly the two elementary ideas of sacrifice1 namely1 satisfaction and substitution1 together with the consequent removal of guilt from those on whose behalf the sacrifice was offered4 ,lev4 #a3d--8;,and he shall lay his hand upon the head of the burnt-offering2 and it shall be accepted for him1 to make atonement for him02 #d3bj--8,thus shall he do with the bullock2 as he did with the bullock of the sin-offering1 so shall he do with this2 and the priest shall make atonement for them1 and they shall be forgiven02 so #ca and #ce--8;and the priest shall make atonement for him as touching his sin that he hath sinned1 and he shall be forgiven02 so #e3aj1 #af2 #f3g4 ,lev4 #ag3aa--8;,for the life of the flesh is in the blood2 and ,i have given it to you upon the altar to make atonement for your souls3 for it is the blood that maketh atonement by reason of the life40 ,the patriarchal sacrifices were sin-offerings1 as the sacrifice of ,job for his friends witnesses3 ,job #db3g-i--8,my wrath is kindled against thee ,eliphaz 444 therefore1 take unto you seven bullocks 444 and offer up for yourselves a burnt-offering02 cf4 #cc3bd--8,then ,god is gracious unto him1 and saith1 ,deliver him from going down to the pit1 ,i have found a ransom02 #a3e--;,job offered burnt-offerings for his sons1 for he said1 8,it may be that my sons have sinned1 and renounced ,god in their hearts02 ,gen4 #h3bj--,noah 8offered burnt-offerings on the altar02 #ba--8;and ,jehovah smelled the sweet savor2 and ,jehovah said in his heart1 ,i will not again curse the ground any more for man's sake40 ,that vicarious suffering is intended in all these sacrifices1 is plain from ,lev4 #af3a-cd--the account of the sin-offering and the scape-goat of the great day of atonement1 the full meaning of which we give below2 also from ,gen4 #bb3ac--8;,abraham went and took the ram1 and offered him up for a burnt-offering in the stead of his son02 ,ex4 #cb3cj-cb--where ,moses says3 8,ye have sinned a great sin3 and now ,i will go up unto ,jehovah2 peradventure ,i shall make atonement for your sin4 ,and ,moses returned unto ,jehovah1 and said1 ,oh1 this people have sinned a great sin1 and have made them gods of gold4 ,yet now1 if thou wilt forgive their sin--2 and if not1 blot me1 ,i pray thee1 out of thy book which thou hast written40 ,see also ,deut4 #ba3a-i--the expiation of an uncertain murder1 by the sacrifice of a heifer1--where ,oehler1 ,o4 ,t4 ,theology1 #a3chi1 says3 8,evidently the punishment of death incurred by the manslayer is executed symbolically upon the heifer40 ,in ,is4 #ec3a-ab--8;,all we like sheep have gone astray2 we have turned every one to his own way2 and ,jehovah hath laid on him the iniquity of us all 444 stripes 444 offering for sin0--the ideas of both satisfaction and substitution are still more plain4 ,wallace1 ,representative ,responsibility3 8,the animals offered in sacrifice must be animals brought into direct relation to man1 subject to him1 his property4 ,they could not be spoils of the chase4 ,they must bear the mark and impress of humanity4 ,upon the sacrifice human hands must be laid--the hands of the offerer and the hands of the priest4 ,the offering is the substitute of the offerer4 ,the priest is the substitute of the offerer4 ,the priest and the sacrifice were one symbol4 ,hence1 in the new dispensation1 the priest and the sacrifice are one--both are found in ,christ4 ,the high priest must enter the holy of holies with his own finger dipped in blood3 the blood must be in contact with his own person1--another indication of the identification of the two4 ,life is nourished and sustained by life4 ,all life lower than man may be sacrificed for the good of man4 ,the blood must be spilled on the ground4 #8,in the blood is the life4' ,the life is reserved by ,god4 ,it is given for man1 but not to him4 ,life for life is the law of the creation4 ,so the life of ,christ1 also1 for our life4--,adam was originally priest of the family and of the race4 ,but he lost his representative character by the one act of disobedience1 and his redemption was that of the individual1 not that of the race4 ,the race ceased to have a representative4 ,the subjects of the divine government were henceforth to be1 not the natural offspring of ,adam as such1 but the redeemed4 ,that the body and the blood are both required1 indicates the demand that the death should be by a violence that sheds blood4 ,the sacrifices showed forth1 not ,christ himself his character1 his life1 but ,christ's death40 ,this following is a tentative scheme of the ,,jewish ,,sacrifices4 ,the general reason for sacrifice is expressed in ,lev4 #ag3aa 7quoted above74 ,i4 ,for the individual3 #a4 ,the sin-offering sacrifice to expiate sins of ignorance 7thoughtlessness and plausible temptation73 ,lev4 #d3ad1 #bj1 #ca4 #b4 ,the trespass-offering sacrifice to expiate sins of omission3 ,lev4 #e3e1 #f4 #c4 ,the burnt-offering sacrifice to expiate general sinfulness3 ,lev4 #a3c 7the offering of ,mary1 ,luke #b3bd74 ,,ii4 ,for the family3 ,the ,passover3 ,ex4 #ab3bg4 ,,iii4 ,for the people3 #a4 ,the daily morning and evening sacrifice3 ,ex4 #bi3ch-df4 #b4 ,the offering of the great day of atonement3 ,lev4 #af3f-aj4 ,in this last1 two victims were employed1 one to represent the means--death1 and the other to represent the result--forgiveness4 ,one victim could not represent both the atonement--by shedding of blood1 and the justification--by putting away sin4 ,jesus died for our sins at the ,passover feast and at the hour of daily sacrifice4 ,mc,laren1 in ,s4 ,s4 ,times1 ,nov4 #cj1 #aija3hja--8,shedding of blood and consequent safety were only a part of the teaching of the ,passover4 ,there is a double identification of the person offering with his sacrifice3 first1 in that he offers it as his representative1 laying his hand on its head1 or otherwise transferring his personality1 as it were1 to it2 and secondly1 in that1 receiving it back again from ,god to whom he gave it1 he feeds on it1 so making it part of his life and nourishing himself thereby3 #8,my flesh 444 which ,i will give 444 for the life of the world 444 he that eateth me1 he also shall live because of me' 7,john #f3ea1 #eg740 ,chambers1 in ,presb4 and ,ref4 ,rev41 ,jan4 #ahib3bb-cd--,on the great day of atonement 8the double offering--one for ,jehovah and the other for ,azazel--typified not only the removing of the guilt of the people1 but its transfer to the odious and detestable being who was the first cause of its existence10 i4 e41 ,satan4 ,lidgett1 ,spir4 ,principle of the ,atonement1 #aab1 #aac--8;,it was not the punishment which the goat bore away into the wilderness1 for the idea of punishment is not directly associated with the scapegoat4 ,it bears the sin--the whole unfaithfulness of the community which had defiled the holy places--out from them1 so that henceforth they may be pure4444 ,the sin-offering--representing the sinner by receiving the burden of his sin--makes expiation by yielding up and yielding back its life to ,god1 under conditions which represent at once the wrath and the placability of ,god40 ,on the ,jewish sacrifices1 see ,fairbairn1 ,typology1 #a3bji-bbc2 ,wnsche1 ,die ,leiden des ,messias2 ,jukes1 ,o4 ,t4 ,sacrifices2 ,smeaton1 ,apostle's ,doctrine of ,atonement1 #be-ec2 ,kurtz1 ,sacrificial ,worship of ,o4 ,t41 #abj2 ,bible ,com41 #a3ejb-ejh1 and ,introd4 to ,leviticus2 ,candlish on ,atonement1 #abc-adb2 ,weber1 ,vom ,zorne ,gottes1 #afa-ahj4 ,on passages in ,leviticus1 see ,com4 of ,knobel1 in ,exeg4 ,handb4 d4 ,alt4 ,test4 7e7 ,it is not essential to this view to maintain that a formal divine institution of the rite of sacrifice1 at man's expulsion from ,eden1 can be proved from ,scripture4 ,like the family and the state1 sacrifice may1 without such formal inculcation1 possess divine sanction1 and be ordained of ,god4 ,the well-nigh universal prevalence of sacrifice1 however1 together with the fact that its nature1 as a bloody offering1 seems to preclude man's own invention of it1 combines with certain ,scripture intimations to favor the view that it was a primitive divine appointment4 ,from the time of ,moses1 there can be no question as to its divine authority4 ,compare the origin of prayer and worship1 for which we find no formal divine injunctions at the beginnings of history4 ,heb4 #aa3d--8;,by faith ,abel offered unto ,god a more excellent sacrifice than ,cain1 through which he had witness borne to him that he was righteous1 ,god bearing witness in respect of his gifts0--here it may be argued that since ,abel's faith was not presumption1 it must have had some injunction and promise of ,god to base itself upon4 ,gen4 #d3c1 #d--8;,cain brought of the fruit of the ground an offering unto ,jehovah4 ,and ,abel1 he also brought of the firstlings of his flock and of the fat thereof4 ,and ,jehovah had respect unto ,abel and to his offering3 but unto ,cain and to his offering he had not respect40 ,it has been urged1 in corroboration of this view1 that the previous existence of sacrifice is intimated in ,gen4 #c3ba--8;,and ,jehovah ,god made for ,adam and for his wife coats of skins1 and clothed them40 ,since the killing of animals for food was not permitted until long afterwards 7,gen4 #i3c--to ,noah3 8,every moving thing that liveth shall be food for you071 the inference has been drawn1 that the skins with which ,god clothed our first parents were the skins of animals slain for sacrifice1--this clothing furnishing a type of the righteousness of ,christ which secures our restoration to ,god's favor1 as the death of the victims furnished a type of the suffering of ,christ which secures for us remission of punishment4 ,we must regard this1 however1 as a pleasing and possibly correct hypothesis1 rather than as a demonstrated truth of ,scripture4 ,since the unperverted instincts of human nature are an expression of ,god's will1 ,abel's faith may have consisted in trusting these1 rather than the promptings of selfishness and self-righteousness4 ,the death of animals in sacrifice1 like the death of ,christ which it signified1 was only the hastening of what belonged to them because of their connection with human sin4 ,faith recognized this connection4 ,on the divine appointment of sacrifice1 see ,park1 in ,bib4 ,sac41 ,jan4 #ahgf3ajb-acb4 ,westcott1 ,hebrews1 #bha--8,there is no reason to think that sacrifice was instituted in obedience to a direct revelation4444 ,it is mentioned in ,scripture at first as natural and known4 ,it was practically universal in prechristian times4444 ,in due time the popular practice of sacrifice was regulated by revelation as disciplinary1 and also used as a vehicle for typical teaching40 ,we prefer to say that sacrifice probably originated in a fundamental instinct of humanity1 and was therefore a divine ordinance as much as were marriage and government4 ,on ,gen4 #d3c1 #d1 see ,c4 ,h4 ,m4--8,the entire difference between ,cain and ,abel lay1 not in their natures1 but in their sacrifices4 ,cain brought to ,god the sin-stained fruit of a cursed earth4 ,here was no recognition of the fact that he was a sinner1 condemned to death4 ,all his toil could not satisfy ,god's holiness1 or remove the penalty4 ,but ,abel recognized his sin1 condemnation1 helplessness1 death1 and brought the bloody sacrifice--the sacrifice of another--the sacrifice provided by ,god1 to meet the claims of ,god4 ,he found a substitute1 and he presented it in faith--the faith that looks away from self to ,christ1 or ,god's appointed way of salvation4 ,the difference was not in their persons1 but in their gifts4 ,of ,abel it is said1 that ,god #8bore witness in respect of his gifts' 7,heb4 #aa3d74 ,to ,cain it is said1 #8if thou doest well 7,,lxx43 --if thou offerest correctly7 shalt thou not be accepted8' ,but ,cain desired to get away from ,god and from ,god's way1 and to lose himself in the world4 ,this is #8the way of ,cain' 7,jude #aa740 ,per contra1 see ,crawford1 ,atonement1 #bei--8;,both in ,levitical and patriarchal times1 we have no formal institution of sacrifice1 but the regulation of sacrifice already existing4 ,but ,abel's faith may have had respect1 not to a revelation with regard to sacrificial worship1 but with regard to the promised ,redeemer2 and his sacrifice may have expressed that faith4 ,if so1 ,god's acceptance of it gave a divine warrant to future sacrifices4 ,it was not will-worship1 because it was not substituted for some other worship which ,god had previously instituted4 ,it is not necessary to suppose that ,god gave an expressed command4 ,abel may have been moved by some inward divine monition4 ,thus ,adam said to ,eve1 #8,this is now bone of my bones4444' 7,gen4 #b3bc71 before any divine command of marriage4 ,no fruits were presented during the patriarchal dispensation4 ,heathen sacrifices were corruptions of primitive sacrifice40 ,von ,lasaulx1 ,die ,shnopfer der ,griechen und ,rmer1 und ihr ,verhltniss zu dem einen auf ,golgotha1 #a--8,the first word of the original man was probably a prayer1 the first action of fallen man a sacrifice02 see translation in ,bib4 ,sac41 #a3 #cfh-djh4 ,bishop ,butler3 8,by the general prevalence of propitiatory sacrifices over the heathen world1 the notion of repentance alone being sufficient to expiate guilt appears to be contrary to the general sense of mankind40 7f7 ,the ,new ,testament assumes and presupposes the ,old ,testament doctrine of sacrifice4 ,the sacrificial language in which its descriptions of ,christ's work are clothed cannot be explained as an accommodation to ,jewish methods of thought1 since this terminology was in large part in common use among the heathen1 and ,paul used it more than any other of the apostles in dealing with the ,gentiles4 ,to deny to it its ,old ,testament meaning1 when used by ,new ,testament writers to describe the work of ,christ1 is to deny any proper inspiration both in the ,mosaic appointment of sacrifices and in the apostolic interpretations of them4 ,we must therefore maintain1 as the result of a simple induction of ,scripture facts1 that the death of ,christ is a vicarious offering1 provided by ,god's love for the purpose of satisfying an internal demand of the divine holiness1 and of removing an obstacle in the divine mind to the renewal and pardon of sinners4 8,the epistle of ,james makes no allusion to sacrifice4 ,but he would not have failed to allude to it1 if he had held the moral view of the atonement2 for it would then have been an obvious help to his argument against merely formal service4 ,christ protested against washing hands and keeping ,sabbath days4 ,if sacrifice had been a piece of human formality1 how indignantly would he have inveighed against it6 ,but instead of this he received from ,john the ,baptist1 without rebuke1 the words3 #8,behold1 the ,lamb of ,god1 that taketh away the sin of the world' 7,john #a3bi740 ,a4 ,a4 ,hodge1 ,popular ,lectures1 #bdg--8,the sacrifices of bulls and goats were like token-money1 as our paper-promises to pay1 accepted at their face-value till the day of settlement4 ,but the sacrifice of ,christ was the gold which absolutely extinguished all debt by its intrinsic value4 ,hence1 when ,christ died1 the veil that separated man from ,god was rent from the top to the bottom by supernatural hands4 ,when the real expiation was finished1 the whole symbolical system representing it became functum officio1 and was abolished4 ,soon after this1 the temple was razed to the ground1 and the ritual was rendered forever impossible40 ,for denial that ,christ's death is to be interpreted by heathen or ,jewish sacrifices1 see ,maurice on ,sac41 #aed--8,the heathen signification of words1 when applied to a ,christian use1 must be not merely modified1 but inverted02 ,jowett1 ,epistles of ,st4 ,paul1 #b3dgi--8,the heathen and ,jewish sacrifices rather show us what the sacrifice of ,christ was not1 than what it was40 ,bushnell and ,young do not doubt the expiatory nature of heathen sacrifices4 ,but the main terms which the ,n4 ,t4 uses to describe ,christ's sacrifice are borrowed from the ,greek sacrificial ritual1 e4 g41 1 1 1 1 1 4 ,to deny that these terms1 when applied to ,christ1 imply expiation and substitution1 is to deny the inspiration of those who used them4 ,see ,cave1 ,scripture ,doctrine of ,sacrifice2 art4 on ,sacrifice1 in ,smith's ,bible ,dictionary4 ,with all these indications of our dissent from the modern denial of expiatory sacrifice1 we deem it desirable by way of contrast to present the clearest possible statement of the view from which we dissent4 ,this may be found in ,pfleiderer1 ,philosophy of ,religion1 #a3bch1 #bfj1 #bfa--8,the gradual distinction of the moral from the ceremonial1 the repression and ultimate replacement of ceremonial expiation by the moral purification of the sense and life1 and consequently the transformation of the mystical conception of redemption into the corresponding ethical conception of education1 may be designated as the kernel and the teleological principle of the development of the history of religion4444 ,but to ,paul the question in what sense the death of the ,cross could be the means of the ,messianic redemption found its answer simply from the presuppositions of the ,pharisaic theology1 which beheld in the innocent suffering1 and especially in the martyr-death1 of the righteous1 an expiatory means compensating for the sins of the whole people4 ,what would be more natural than that ,paul should contemplate the death on the ,cross in the same way1 as an expiatory means of salvation for the redemption of the sinful world8 8,we are thus led to see in this theory the symbolical presentment of the truth that the new man suffers1 as it were1 vicariously1 for the old man2 for he takes upon himself the daily pain of self-subjugation1 and bears guiltlessly in patience the evils which the old man could not but necessarily impute to himself as punishment4 ,therefore as ,christ is the exemplification of the moral idea of man1 so his death is the symbol of that moral process of painful self-subjugation in obedience and patience1 in which the true inner redemption of man consists4444 ,in like manner ,fichte said that the only proper means of salvation is the death of selfhood1 death with ,jesus1 regeneration4 8,the defect in the ,kant-,fichtean doctrine of redemption consisted in this1 that it limited the process of ethical transformation to the individual1 and endeavored to explain it from his subjective reason and freedom alone4 ,how could the individual deliver himself from his powerlessness and become free8 ,this question was unsolved4 ,the ,christian doctrine of redemption is that the moral liberation of the individual is not the effect of his own natural power1 but the effect of the divine ,spirit1 who1 from the beginning of human history1 put forth his activity as the power educating to the good1 and especially has created for himself in the ,christian community a permanent organ for the education of the people and of individuals4 ,it was the moral individualism of ,kant which prevented him from finding in the historically realized common spirit of the good the real force available for the individual becoming good40 ,c4 ,theories of the ,atonement4 #ast4 ,the ,socinian1 or ,example ,theory of the ,atonement4 ,this theory holds that subjective sinfulness is the sole barrier between man and ,god4 ,not ,god1 but only man1 needs to be reconciled4 ,the only method of reconciliation is to better man's moral condition4 ,this can be effected by man's own will1 through repentance and reformation4 ,the death of ,christ is but the death of a noble martyr4 ,he redeems us1 only as his human example of faithfulness to truth and duty has a powerful influence upon our moral improvement4 ,this fact the apostles1 either consciously or unconsciously1 clothed in the language of the ,greek and ,jewish sacrifices4 ,this theory was fully elaborated by ,llius ,socinus and ,faustus ,socinus of ,poland1 in the #afth century4 ,its modern advocates are found in the ,unitarian body4 ,the ,socinian theory may be found stated1 and advocated1 in ,bibliotheca ,fratrum ,polonorum1 #a3eff-fjj2 ,martineau1 ,studies of ,christianity1 #hc-agf2 ,j4 ,f4 ,clarke1 ,orthodoxy1 ,its ,truths and ,errors1 #bce-bfe2 ,ellis1 ,unitarianism and ,orthodoxy2 ,sheldon1 ,sin and ,redemption1 #adf-baj4 ,the text which at first sight most seems to favor this view is #a ,pet #b3ba--8;,christ also suffered for you1 leaving you an example1 that ye should follow his steps40 ,but see under 7e7 below4 ,when ,correggio saw ,raphael's picture of ,st4 ,cecilia1 he exclaimed3 8,i too am a painter40 ,so ,socinus held that ,christ's example roused our humanity to imitation4 ,he regarded expiation as heathenish and impossible2 every one must receive according to his deeds2 ,god is ready to grant forgiveness on simple repentance4 ,e4 ,g4 ,robinson1 ,christian ,theology1 #bgg--8,the theory first insists on the inviolability of moral sequences in the conduct of every moral agent2 and then insists that1 on a given condition1 the consequences of transgression may be arrested by almighty fiat4444 ,unitarianism errs in giving a transforming power to that which works beneficently only after the transformation has been wrought40 ,in ascribing to human nature a power of self-reformation1 it ignores man's need of regeneration by the ,holy ,spirit4 ,but even this renewing work of the ,holy ,spirit presupposes the atoning work of ,christ4 8,ye must be born anew0 7,john #c3g7 necessitates 8,even so must the ,son of man be lifted up0 7,john #c3ad74 ,it is only the ,cross that satisfies man's instinct of reparation4 ,harnack1 ,das ,wesen des ,christenthums1 #ii--8,those who regarded ,christ's death soon ceased to bring any other bloody offering to ,god4 ,this is true both in ,judaism and in heathenism4 ,christ's death put an end to all bloody offerings in religious history4 ,the impulse to sacrifice found its satisfaction in the ,cross of ,christ40 ,we regard this as proof that the ,cross is essentially a satisfaction to the divine justice1 and not a mere example of faithfulness to duty4 ,the ,socinian theory is the first of six theories of the ,atonement1 which roughly correspond with our six previously treated theories of sin1 and this first theory includes most of the false doctrine which appears in mitigated forms in several of the theories following4 ,to this theory we make the following objections3 7a7 ,it is based upon false philosophical principles1--as1 for example1 that will is merely the faculty of volitions2 that the foundation of virtue is in utility2 that law is an expression of arbitrary will2 that penalty is a means of reforming the offender2 that righteousness1 in either ,god or man1 is only a manifestation of benevolence4 ,if the will is simply the faculty of volitions1 and not also the fundamental determination of the being to an ultimate end1 then man can1 by a single volition1 effect his own reformation and reconciliation to ,god4 ,if the foundation of virtue is in utility1 then there is nothing in the divine being that prevents pardon1 the good of the creature1 and not the demands of ,god's holiness1 being the reason for ,christ's suffering4 ,if law is an expression of arbitrary will1 instead of being a transcript of the divine nature1 it may at any time be dispensed with1 and the sinner may be pardoned on mere repentance4 ,if penalty is merely a means of reforming the offender1 then sin does not involve objective guilt1 or obligation to suffer1 and sin may be forgiven1 at any moment1 to all who forsake it1--indeed1 must be forgiven1 since punishment is out of place when the sinner is reformed4 ,if righteousness is only a form or manifestation of benevolence1 then ,god can show his benevolence as easily through pardon as through penalty1 and ,christ's death is only intended to attract us toward the good by the force of a noble example4 ,wendt1 ,teaching of ,jesus1 #b3bah-bfd1 is essentially ,socinian in his view of ,jesus' death4 ,yet he ascribes to ,jesus the idea that suffering is necessary1 even for one who stands in perfect love and blessed fellowship with ,god1 since earthly blessedness is not the true blessedness1 and since a true piety is impossible without renunciation and stooping to minister to others4 ,the earthly life-sacrifice of the ,messiah was his necessary and greatest act1 and was the culminating point of his teaching4 ,suffering made him a perfect example1 and so ensured the success of his work4 ,but why ,god should have made it necessary that the holiest must suffer1 ,wendt does not explain4 ,this constitution of things we can understand only as a revelation of the holiness of ,god1 and of his punitive relation to human sin4 ,simon1 ,reconciliation1 #ceg1 shows well that example might have sufficed for a race that merely needed leadership4 ,but what the race needed most was energizing1 the fulfilment of the conditions of restoration to ,god on their behalf by one of themselves1 by one whose very essence they shared1 who created them1 in whom they consisted1 and whose work was therefore their work4 ,christ condemned with the divine condemnation the thoughts and impulses arising from his subconscious life4 ,before the sin1 which for the moment seemed to be his1 could become his1 he condemned it4 ,he sympathized with1 nay1 he revealed1 the very justice and sorrow of ,god4 ,hebrews #b3af-ah--8;,for verily not to angels doth he give help1 but he giveth help to the seed of ,abraham4 ,wherefore it behooved him in all things to be made like unto his brethren1 that he might become a merciful and faithful high priest in things pertaining to ,god1 to make propitiation for the sins of the people4 ,for in that he himself hath suffered being tempted1 he is able to succor them that are tempted40 7b7 ,it is a natural outgrowth from the ,pelagian view of sin1 and logically necessitates a curtailment or surrender of every other characteristic doctrine of ,christianity--inspiration1 sin1 the deity of ,christ1 justification1 regeneration1 and eternal retribution4 ,the ,socinian theory requires a surrender of the doctrine of inspiration2 for the idea of vicarious and expiatory sacrifice is woven into the very warp and woof of the ,old and ,new ,testaments4 ,it requires an abandonment of the ,scripture doctrine of sin2 for in it all idea of sin as perversion of nature rendering the sinner unable to save himself1 and as objective guilt demanding satisfaction to the divine holiness1 is denied4 ,it requires us to give up the deity of ,christ2 for if sin is a slight evil1 and man can save himself from its penalty and power1 then there is no longer need of either an infinite suffering or an infinite ,savior1 and a human ,christ is as good as a divine4 ,it requires us to give up the ,scripture doctrine of justification1 as ,god's act of declaring the sinner just in the eye of the law1 solely on account of the righteousness and death of ,christ to whom he is united by faith2 for the ,socinian theory cannot permit the counting to a man of any other righteousness than his own4 ,it requires a denial of the doctrine of regeneration2 for this is no longer the work of ,god1 but the work of the sinner2 it is no longer a change of the affections below consciousness1 but a self-reforming volition of the sinner himself4 ,it requires a denial of eternal retribution2 for this is no longer appropriate to finite transgression of arbitrary law1 and to superficial sinning that does not involve nature4 7c7 ,it contradicts the ,scripture teachings1 that sin involves objective guilt as well as subjective defilement2 that the holiness of ,god must punish sin2 that the atonement was a bearing of the punishment of sin for men2 and that this vicarious bearing of punishment was necessary1 on the part of ,god1 to make possible the showing of favor to the guilty4 ,the ,scriptures do not make the main object of the atonement to be man's subjective moral improvement4 ,it is to ,god that the sacrifice is offered1 and the object of it is to satisfy the divine holiness1 and to remove from the divine mind an obstacle to the showing of favor to the guilty4 ,it was something external to man and his happiness or virtue1 that required that ,christ should suffer4 ,what ,emerson has said of the martyr is yet more true of ,christ3 8,though love repine1 and reason chafe1 ,there comes a voice without reply1 ',tis man's perdition to be safe1 ,when for the truth he ought to die40 ,the truth for which ,christ died was truth internal to the nature of ,god2 not simply truth externalized and published among men4 ,what the truth of ,god required1 that ,christ rendered--full satisfaction to violated justice4 8,jesus paid it all02 and no obedience or righteousness of ours can be added to his work1 as a ground of our salvation4 ,e4 ,g4 ,robinson1 ,christian ,theology1 #bgf--8,this theory fails of a due recognition of that deep-seated1 universal and innate sense of ill-desert1 which in all times and everywhere has prompted men to aim at some expiation of their guilt4 ,for this sense of guilt and its requirements the moral influence theory makes no adequate provision1 either in ,christ or in those whom ,christ saves4 ,supposing ,christ's redemptive work to consist merely in winning men to the practice of righteousness1 it takes no account of penalty1 either as the sanction of the law1 as the reaction of the divine holiness against sin1 or as the upbraiding of the individual conscience4444 ,the ,socinian theory overlooks the fact that there must be some objective manifestation of ,god's wrath and displeasure against sin40 7d7 ,it furnishes no proper explanation of the sufferings and death of ,christ4 ,the unmartyrlike anguish cannot be accounted for1 and the forsaking by the ,father cannot be justified1 upon the hypothesis that ,christ died as a mere witness to truth4 ,if ,christ's sufferings were not propitiatory1 they neither furnish us with a perfect example1 nor constitute a manifestation of the love of ,god4 ,compare ,jesus' feeling1 in view of death1 with that of ,paul3 8having the desire to depart0 7,phil #a3bc74 ,jesus was filled with anguish3 8,now is my soul troubled2 and what shall ,i say8 ,father1 save me from this hour0 7,john #ab3bg74 ,if ,christ was simply a martyr1 then he is not a perfect example2 for many a martyr has shown greater courage in prospect of death1 and in the final agony has been able to say that the fire that consumed him was 8a bed of roses40 ,gethsemane1 with its mental anguish1 is apparently recorded in order to indicate that ,christ's sufferings even on the cross were not mainly physical sufferings4 ,the ,roman ,catholic ,church unduly emphasizes the physical side of our ,lord's passion1 but loses sight of its spiritual element4 ,the ,christ of ,rome indeed is either a babe or dead1 and the crucifix presents to us not a risen and living ,redeemer1 but a mangled and lifeless body4 ,stroud1 in his ,physical ,cause of our ,lord's ,death1 has made it probable that ,jesus died of a broken heart1 and that this alone explains ,john #ai3cd--8one of the soldiers with a spear pierced his side1 and straightway there came out blood and water0--i4 e41 the heart had already been ruptured by grief4 ,that grief was grief at the forsaking of the ,father 7,mat4 #bg3df--8,my ,god1 my ,god1 why hast thou forsaken me8071 and the resulting death shows that that forsaking was no imaginary one4 ,did ,god make the holiest man of all to be the greatest sufferer of all the ages8 ,this heart broken by the forsaking of the ,father means more than martyrdom4 ,if ,christ's death is not propitiatory1 it fills me with terror and despair2 for it presents me not only with a very imperfect example in ,christ1 but with a proof of measureless injustice on the part of ,god4 ,luke #bc3bh--8weep not for me1 but weep for yourselves0--,jesus rejects all pity that forgets his suffering for others4 ,to the above view of ,stroud1 ,westcott objects that blood does not readily flow from an ordinary corpse4 ,the separation of the red corpuscles of the blood from the serum1 or water1 would be the beginning of decomposition1 and would be inconsistent with the statement in ,acts #b3ca--8neither did his flesh see corruption40 ,but ,dr4 ,w4 ,w4 ,keen of ,philadelphia1 in his article on ,the ,bloody ,sweat of our ,lord 7,bib4 ,sac41 ,july1 #ahig3dfi-dhd7 endorses ,stroud's view as to the physical cause of our ,lord's death4 ,christ's being forsaken by the ,father was only the culmination of that relative withdrawal which constituted the source of ,christ's loneliness through life4 ,through life he was a servant of the ,spirit4 ,on the cross the ,spirit left him to the weakness of unassisted humanity1 destitute of conscious divine resources4 ,compare the curious reading of ,heb4 #b3i--8that he apart from ,god 7 7 should taste death for every man40 ,if ,christ merely supposed himself to be deserted by ,god1 8not only does ,christ become an erring man1 and1 so far as the predicate deity is applicable to him1 an erring ,god2 but1 if he cherished unfounded distrust of ,god1 how can it be possible still to maintain that his will was in abiding1 perfect agreement and identity with the will of ,god80 ,see ,kant1 ,lotze1 and ,ritschl1 by ,sthlin1 #bai4 ,charles ,c4 ,everett1 ,gospel of ,paul1 says ,jesus was not crucified because he was accursed1 but he was accursed because he was crucified1 so that1 in wreaking vengeance upon him1 ,jewish law abrogated itself4 ,this interpretation however contradicts #b ,cor4 #e3ba--8;,him who knew no sin he made to be sin on our behalf0--where the divine identification of ,christ with the race of sinners antedates and explains his sufferings4 ,john #a3bi--8the ,lamb of ,god1 that taketh away the sin of the world0--does not refer to ,jesus as a lamb for gentleness1 but as a lamb for sacrifice4 ,maclaren3 8,how does ,christ's death prove ,god's love8 ,only on one supposition1 namely1 that ,christ is the incarnate ,son of ,god1 sent by the ,father's love and being his express image02 and1 we may add1 suffering vicariously for us and removing the obstacle in ,god's mind to our pardon4 7e7 ,the influence of ,christ's example is neither declared in ,scripture1 nor found in ,christian experience1 to be the chief result secured by his death4 ,mere example is but a new preaching of the law1 which repels and condemns4 ,the cross has power to lead men to holiness1 only as it first shows a satisfaction made for their sins4 ,accordingly1 most of the passages which represent ,christ as an example also contain references to his propitiatory work4 ,there is no virtue in simply setting an example4 ,christ did nothing1 simply for the sake of example4 ,even his baptism was the symbol of his propitiatory death2 see pages #gfa1 #gfb4 ,the apostle's exhortation is not 8abstain from all appearance of evil0 7#a ,thess4 #e3bb1 ,a4 ,vers471 but 8abstain from every form of evil0 7,rev4 ,vers474 ,christ's death is the payment of a real debt due to ,god2 and the convicted sinner needs first to see the debt which he owes to the divine justice paid by ,christ1 before he can think hopefully of reforming his life4 ,the hymns of the church3 8,i lay my sins on ,jesus10 and 8,not all the blood of beasts10 represent the view of ,christ's sufferings which ,christians have derived from the ,scriptures4 ,when the sinner sees that the mortgage is cancelled1 that the penalty has been borne1 he can devote himself freely to the service of his ,redeemer4 ,rev4 #ab3aa--8they overcame him ,satan because of the blood of the ,lamb0--as ,christ overcame ,satan by his propitiatory sacrifice1 so we overcome by appropriating to ourselves ,christ's atonement and his ,spirit2 cf4 #a ,john #e3d--8this is the victory that hath overcome the world1 even our faith40 ,the very text upon which ,socinians most rely1 when it is taken in connection with the context1 proves their theory to be a misrepresentation of ,scripture1 #a ,pet4 #b3ba--8;,christ also suffered for you1 leaving you an example1 that ye should follow his steps0--is succeeded by verse #bd--8who his own self bare our sins in his body upon the tree1 that we1 having died unto sins1 might live unto righteousness2 by whose stripes ye were healed0--the latter words being a direct quotation from ,isaiah's description of the substitutionary sufferings of the ,messiah 7,is4 #ec3e74 ,when a deeply convicted sinner was told that ,god could cleanse his heart and make him over anew1 he replied with righteous impatience3 8,that is not what ,i want1--,i have a debt to pay first60 ,a4 ,j4 ,gordon1 ,ministry of the ,spirit1 #bh1 #hi--8,nowhere in tabernacle or temple shall we ever find the laver placed before the altar4 ,the altar is ,calvary1 and the laver is ,pentecost1--one stands for the sacrificial blood1 the other for the sanctifying ,spirit4444 ,so the oil which symbolised the sanctifying ,spirit was always put #8upon the blood of the trespass-offering' 7,lev4 #ad3ag740 ,the extremity of ,christ's suffering on the ,cross was coincident with the extremest manifestation of the guilt of the race4 ,the greatness of this he theoretically knew from the beginning of his ministry4 ,his baptism was not intended merely to set an example4 ,it was a recognition that sin deserved death2 that he was numbered with the transgressors2 that he was sent to die for the sin of the world4 ,he was not so much a teacher1 as he was the subject of all teaching4 ,in him the great suffering of the holy ,god on account of sin is exhibited to the universe4 ,the pain of a few brief hours saves a world1 only because it sets forth an eternal fact in ,god's being and opens to us ,god's very heart4 ,shakespeare1 ,henry ,v1 #d3a--8,there is some soul of goodness in things evil4 ,would men observingly distil it out40 ,it is well to preach on ,christ as an example4 ,lyman ,abbott says that ,jesus' blood purchases our pardon and redeems us to ,god1 just as a patriot's blood redeems his country from servitude and purchases its liberty4 ,but even ,ritschl1 ,just4 and ,recon41 #b1 goes beyond this1 when he says3 8,those who advocate the example theory should remember that ,jesus withdraws himself from imitation when he sets himself over against his disciples as the ,author of forgiveness4 ,and they perceive that pardon must first be appropriated1 before it is possible for them to imitate his piety and moral achievement40 ,this is a partial recognition of the truth that the removal of objective guilt by ,christ's atonement must precede the removal of subjective defilement by ,christ's regenerating and sanctifying ,spirit4 ,lidgett1 ,spir4 ,princ4 of ,atonement1 #bfe-bhj1 shows that there is a fatherly demand for satisfaction1 which must be met by the filial response of the child4 ,thomas ,chalmers at the beginning of his ministry urged on his people the reformation of their lives4 ,but he confesses3 8,i never heard of any such reformations being effected amongst them40 ,only when he preached the alienation of men from ,god1 and forgiveness through the blood of ,christ1 did he hear of their betterment4 ,gordon1 ,christ of ,to-day1 #abi--8,the consciousness of sin is largely the creation of ,christ40 ,men like ,paul1 ,luther1 and ,edwards show this impressively4 ,foster1 ,christian life and ,theology1 #aih-bja--8,there is of course a sense in which the ,christian must imitate ,christ's death1 for he is to #8take up his cross daily' 7,luke #i3bc7 and follow his ,master2 but in its highest meaning and fullest scope the death of ,christ is no more an object set for our imitation than is the creation of the world4444 ,christ does for man in his sacrifice what man could not do for himself4 ,we see in the ,cross3 #a4 the magnitude of the guilt of sin2 #b4 our own self-condemnation2 #c4 the adequate remedy1--for the object of law is gained in the display of righteousness2 #d4 the objective ground of forgiveness40 ,maclaren3 8,christianity without a dying ,christ is a dying ,christianity40 7f7 ,this theory contradicts the whole tenor of the ,new ,testament1 in making the life1 and not the death1 of ,christ the most significant and important feature of his work4 ,the constant allusions to the death of ,christ as the source of our salvation1 as well as the symbolism of the ordinances1 cannot be explained upon a theory which regards ,christ as a mere example1 and considers his sufferings as incidents1 rather than essentials1 of his work4 ,dr4 ,h4 ,b4 ,hackett frequently called attention to the fact that the recording in the gospels of only three years of ,jesus' life1 and the prominence given in the record to the closing scenes of that life1 are evidence that not his life1 but his death1 was the great work of our ,lord4 ,christ's death1 and not his life1 is the central truth of ,christianity4 ,the cross is par excellence the ,christian symbol4 ,in both the ordinances--in ,baptism as well as in the ,lord's ,supper--it is the death of ,christ that is primarily set forth4 ,neither ,christ's example1 nor his teaching1 reveals ,god as does his death4 ,it is the death of ,christ that links together all ,christian doctrines4 ,the mark of ,christ's blood is upon them all1 as the scarlet thread running through every cord and rope of the ,british navy gives sign that it is the property of the crown4 ,did ,jesus' death have no other relation to our salvation than ,paul's death had8 ,paul was a martyr1 but his death is not even recorded4 ,gould1 ,bib4 ,theol4 ,n4 ,t41 #ib--8,paul does not dwell in any way upon the life or work of our ,lord1 except as they are involved in his death and resurrection40 ,what did ,jesus' words3 8,it is finished0 7,john #ai3cj7 mean8 ,what was finished on the ,socinian theory8 ,the ,socinian salvation had not yet begun4 ,why did not ,jesus make the ordinances of ,baptism and the ,lord's ,supper to be memorials of his birth1 rather than of his death8 ,why was not the veil of the temple rent at his baptism1 or at the ,sermon on the ,mount8 ,it was because only his death opened the way to ,god4 ,in talking with ,nicodemus1 ,jesus brushed aside the complimentary3 8we know that thou art a teacher come from ,god0 7,john #c3b74 ,recognizing ,jesus as teacher is not enough4 ,there must be a renewal by the ,spirit of ,god1 so that one recognizes also the lifting up of the ,son of man as atoning ,savior 7,john #c3ad1 #ae74 ,and to ,peter1 ,jesus said3 8,if ,i wash thee not1 thou hast no part with me0 7,john #ac3h74 ,one cannot have part with ,christ as ,teacher1 while one rejects him as ,redeemer from sin4 ,on the ,socinian doctrine of the ,atonement1 see ,crawford1 ,atonement1 #bgi-bif2 ,shedd1 ,history of ,doctrine1 #b3cgf-chf2 ,doctrines of the ,early ,socinians1 in ,princeton ,essays1 #a3aid-baa2 ,philippi1 ,glaubenslehre1 ,,iv1 #b3aef-ahj2 ,fock1 ,socinianismus4 #bnd4 ,the ,bushnellian1 or ,moral ,influence ,theory of the ,atonement4 ,this holds1 like the ,socinian1 that there is no principle of the divine nature which is propitiated by ,christ's death2 but that this death is a manifestation of the love of ,god1 suffering in and with the sins of his creatures4 ,christ's atonement1 therefore1 is the merely natural consequence of his taking human nature upon him2 and is a suffering1 not of penalty in man's stead1 but of the combined woes and griefs which the living of a human life involves4 ,this atonement has effect1 not to satisfy divine justice1 but so to reveal divine love as to soften human hearts and to lead them to repentance2 in other words1 ,christ's sufferings were necessary1 not in order to remove an obstacle to the pardon of sinners which exists in the mind of ,god1 but in order to convince sinners that there exists no such obstacle4 ,this theory1 for substance1 has been advocated by ,bushnell1 in ,america2 by ,robertson1 ,maurice1 ,campbell1 and ,young1 in ,great ,britain2 by ,schleiermacher and ,ritschl1 in ,germany4 ,origen and ,abelard are earlier representatives of this view4 ,it may be found stated in ,bushnell's ,vicarious ,sacrifice4 ,bushnell's later work1 ,forgiveness and ,law1 contains a modification of his earlier doctrine1 to which he was driven by the criticisms upon his ,vicarious ,sacrifice4 ,in the later work1 he acknowledges what he had so strenuously denied in the earlier1 namely1 that ,christ's death has effect upon ,god as well as upon man1 and that ,god cannot forgive without thus 8making cost to himself40 ,he makes open confession of the impotence of his former teaching to convert sinners1 and1 as the only efficient homiletic1 he recommends the preaching of the very doctrine of propitiatory sacrifice which he had written his book to supersede4 ,even in ,forgiveness and ,law1 however1 there is no recognition of the true principle and ground of the ,atonement in ,god's punitive holiness4 ,since the original form of ,bushnell's doctrine is the only one which has met with wide acceptance1 we direct our objections mainly to this4 ,f4 ,w4 ,robertson1 ,sermons1 #a3afc-agh1 holds that ,christ's sufferings were the necessary result of the position in which he had placed himself of conflict or collision with the evil that is in the world4 ,he came in contact with the whirling wheel1 and was crushed by it2 he planted his heel upon the cockatrice's den1 and was pierced by its fang4 ,maurice1 on ,sacrifice1 #bji1 and ,theol4 ,essays1 #ada1 #bbh1 regards ,christ's sufferings as an illustration1 given by the ideal man1 of the self-sacrifice due to ,god from the humanity of which he is the root and head1 all men being redeemed in him1 irrespective of their faith1 and needing only to have brought to them the news of this redemption4 ,young1 ,life and ,light of ,men1 holds a view essentially the same with ,robertson's4 ,christ's death is the necessary result of his collision with evil1 and his sufferings extirpate sin1 simply by manifesting ,god's self-sacrificing love1 ,campbell1 ,atonement1 #abi-aia1 quotes from ,edwards1 to show that infinite justice might be satisfied in either one of two ways3 7#a7 by an infinite punishment2 7#b7 by an adequate repentance4 ,this last1 which ,edwards passed by as impracticable1 ,campbell declares to have been the real atonement offered by ,christ1 who stands as the great ,penitent1 confessing the sin of the world4 ,mason1 ,faith of the ,gospel1 #afj-baj1 takes substantially the view of ,campbell1 denying substitution1 and emphasizing ,christ's oneness with the race and his confession of human sin4 ,he grants indeed that our ,lord bore penalty1 but only in the sense that he realized how great was the condemnation and penalty of the race4 ,schleiermacher denies any satisfaction to ,god by substitution4 ,he puts in its place an influence of ,christ's personality on men1 so that they feel themselves reconciled and redeemed4 ,the atonement is purely subjective4 ,yet it is the work of ,christ1 in that only ,christ's oneness with ,god has taught men that they can be one with ,god4 ,christ's consciousness of his being in ,god and knowing ,god1 and his power to impart this consciousness to others1 make him a ,mediator and ,savior4 ,the idea of reparation1 compensation1 satisfaction1 substitution1 is wholly ,jewish4 ,he regarded it as possible only to a narrow-minded people4 ,he tells us that he hates in religion that kind of historic relation4 ,he had no such sense of the holiness of ,god1 or of the guilt of man1 as would make necessary any suffering of punishment or offering to ,god for human sin4 ,he desires to replace external and historical ,christianity by a ,christianity that is internal and subjective4 ,see ,schleiermacher1 ,der ,christliche ,glaube1 #b3id-afa4 ,ritschl however is the most recent and influential representative of the ,moral ,influence theory in ,germany4 ,his view is to be found in his ,rechtfertigung und ,vershnung1 or in ,english translation1 ,justification and ,reconciliation4 ,ritschl is anti-,hegelian and libertarian1 but like ,schleiermacher he does not treat sin with seriousness2 he regards the sense of guilt as an illusion which it is the part of ,christ to dispel2 there is an inadequate conception of ,christ's person1 a practical denial of his pre-existence and work of objective atonement2 indeed1 the work of ,christ is hardly put into any precise relation to sin at all2 see ,denney1 ,studies in ,theology1 #acf-aea4 ,e4 ,h4 ,johnson3 8,many ,ritschlians deny both the miraculous conception and the bodily resurrection of ,jesus4 ,sin does not particularly concern ,god2 ,christ is ,savior only as ,buddha was1 achieving lordship over the world by indifference to it2 he is the ,word of ,god1 only as he reveals this divine indifference to things4 ,all this does not agree with the ,n4 ,t4 teaching that ,christ is the only begotten ,son of ,god1 that he was with the ,father before the world was1 that he made expiation of sins to ,god1 and that sin is that abominable thing that ,god hates40 ,for a general survey of the ,ritschlian theology1 see ,orr1 ,ritschlian ,theology1 #bca-bga2 ,presb4 and ,ref4 ,rev41 ,july1 #ahia3ddc-deh 7art4 by ,zahn71 and ,jan4 #ahib3a-ba 7art4 by ,c4 ,m4 ,mead72 ,andover ,review1 ,july1 #ahic3ddj-dfa2 ,am4 ,jour4 ,theology1 ,jan4 #ahii3bb-dd 7art4 by ,h4 ,r4 ,mackintosh72 ,lidgett1 ,spir4 ,prin4 of ,atonement1 #aij-bjg2 ,foster1 ,christ4 ,life and ,theology2 and the work of ,garvie on ,ritschl4 ,for statement and criticism of other forms of the ,moral ,influence theory1 see ,crawford1 ,atonement1 #big-cff2 ,watts1 ,new ,apologetic1 #baj-bdg4 ,to this theory we object as follows3 7a7 ,while it embraces a valuable element of truth1 namely1 the moral influence upon men of the sufferings of the ,god-man1 it is false by defect1 in that it substitutes a subordinate effect of the atonement for its chief aim1 and yet unfairly appropriates the name 8vicarious10 which belongs only to the latter4 ,suffering with the sinner is by no means suffering in his stead4 ,dale1 ,atonement1 #acg1 illustrates ,bushnell's view by the loyal wife1 who suffers exile or imprisonment with her husband2 by the philanthropist1 who suffers the privations and hardships of a savage people1 whom he can civilize only by enduring the miseries from which he would rescue them2 by the ,moravian missionary1 who enters for life the lepers' enclosure1 that he may convert its inmates4 ,so ,potwin says that suffering and death are the cost of the atonement1 not the atonement itself4 ,but we reply that such sufferings as these do not make ,christ's sacrifice vicarious4 ,the word 8vicarious0 7from vicis7 implies substitution1 which this theory denies4 ,the vicar of a parish is not necessarily one who performs service with1 and in sympathy with1 the rector1--he is rather one who stands in the rector's place4 ,a vice-president is one who acts in place of the president2 8,a4 ,b41 appointed consul1 vice ,c4 ,d41 resigned10 implies that ,a4 ,b4 is now to serve in the stead of ,c4 ,d4 ,if ,christ is a 8vicarious sacrifice10 then he makes atonement to ,god in the place and stead of sinners4 ,christ's suffering in and with sinners1 though it is a most important and affecting fact1 is not the suffering in their stead in which the atonement consists4 ,though suffering in and with sinners may be in part the medium through which ,christ was enabled to endure ,god's wrath against sin1 it is not to be confounded with the reason why ,god lays this suffering upon him2 nor should it blind us to the fact that this reason is his standing in the sinner's place to answer for sin to the retributive holiness of ,god4 7b7 ,it rests upon false philosophical principles1--as1 that righteousness is identical with benevolence1 instead of conditioning it2 that ,god is subject to an eternal law of love1 instead of being himself the source of all law2 that the aim of penalty is the reformation of the offender4 ,hovey1 ,god with ,us1 #aha-bga1 has given one of the best replies to ,bushnell4 ,he shows that if ,god is subject to an eternal law of love1 then ,god is necessarily a ,savior2 that he must have created man as soon as he could2 that he makes men holy as fast as possible2 that he does all the good he can2 that he is no better than he should be4 ,but this is to deny the transcendence of ,god1 and reduce omnipotence to a mere nature-power4 ,the conception of ,god as subject to law imperils ,god's self-sufficiency and freedom4 ,for ,bushnell's statements with regard to the identity of righteousness and love1 and for criticisms upon them1 see our treatment of the attribute of ,holiness1 vol4 ,i1 pages #bfh-bge4 ,watts1 ,new ,apologetic1 #bgg-bhj1 points out that1 upon ,bushnell's principles1 there must be an atonement for fallen angels4 ,god was bound to assume the angelic nature and to do for angels all that he has done for us4 ,there is also no reason for restricting either the atonement or the offer of salvation to the present life4 ,b4 ,b4 ,warfield1 in ,princeton ,review1 #aijc3ha-ib1 shows well that all the forms of the ,moral ,influence theory rest upon the assumption that1 ,god is only love1 and that all that is required as ground of the sinner's forgiveness is penitence1 either ,christ's1 or his own1 or both together4 ,ignoring the divine holiness and minimizing the guilt of sin1 many modern writers make atonement to be a mere incident of ,christ's incarnation4 ,phillips ,brooks1 ,life1 #b3cej1 #cea--8;,atonement by suffering is the result of the ,incarnation2 atonement being the necessary1 and suffering the incidental element of that result4 ,but sacrifice is an essential element1 for sacrifice truly signifies here the consecration of human nature to its highest use and utterance1 and does not necessarily involve the thought of pain4 ,it is not the destruction but the fulfilment of human life4 ,inasmuch as the human life thus consecrated and fulfilled is the same in us as in ,jesus1 and inasmuch as his consecration and fulfilment makes morally possible for us the same consecration and fulfilment of it which he achieved1 therefore his atonement and his sacrifice1 and incidentally his suffering1 become vicarious4 ,it is not that they make unnecessary1 but that they make possible and successful in us1 the same processes which were perfect in him40 7c7 ,the theory furnishes no proper reason for ,christ's suffering4 ,while it shows that the ,savior necessarily suffers from his contact with human sin and sorrow1 it gives no explanation of that constitution of the universe which makes suffering the consequence of sin1 not only to the sinner1 but also to the innocent being who comes into connection with sin4 ,the holiness of ,god1 which is manifested in this constitution of things and which requires this atonement1 is entirely ignored4 ,b4 ,w4 ,lockhart1 in a recent statement of the doctrine of the atonement1 shows this defect of apprehension3 8,god in ,christ reconciled the world to himself2 ,christ did not reconcile ,god to man1 but man to ,god4 ,christ did not enable ,god to save men2 ,god enabled ,christ to save men4 ,the sufferings of ,christ were vicarious as the highest illustration of that spiritual law by which the good soul is impelled to suffer that others may not suffer1 to die that others may not die4 ,the vicarious sufferings of ,jesus were also the great revelation to man of the vicarious nature of ,god2 a revelation of the cross as eternal in his nature2 that it is in the heart of ,god to bear the sin and sorrow of his creatures in his eternal love and pity2 a revelation moreover that the law which saves the lost through the vicarious labors of godlike souls prevails wherever the godlike and the lost soul can influence each other40 ,while there is much in the above statement with which we agree1 we charge it with misapprehending the reason for ,christ's suffering4 ,that reason is to be found only in that holiness of ,god which expresses itself in the very constitution of the universe4 ,not love but holiness has made suffering invariably to follow sin1 so that penalty falls not only upon the transgressor but upon him who is the life and sponsor of the transgressor4 ,god's holiness brings suffering to ,god1 and to ,christ who manifests ,god4 ,love bears the suffering1 but it is holiness that necessitates it4 ,the statement of ,lockhart above gives account of the effect--reconciliation2 but it fails to recognize the cause--propitiation4 ,the words of ,e4 ,g4 ,robinson furnish the needed complement3 8,the work of ,christ has two sides1 propitiatory and reconciling4 ,christ felt the pang of association with a guilty race4 ,the divine displeasure rested on him as possessing the guilty nature4 ,in his own person he redeems this nature by bearing its penalty4 ,propitiation must precede reconciliation4 ,the ,moral ,influence theory recognizes the necessity of a subjective change in man1 but makes no provision of an objective agency to secure it40 7d7 ,it contradicts the plain teachings of ,scripture1 that the atonement is necessary1 not simply to reveal ,god's love1 but to satisfy his justice2 that ,christ's sufferings are propitiatory and penal2 and that the human conscience needs to be propitiated by ,christ's sacrifice1 before it can feel the moral influence of his sufferings4 ,that the atonement is primarily an offering to ,god1 and not to the sinner1 appears from ,eph4 #e3b--8;gave himself up for us1 an offering and a sacrifice to ,god02 ,heb4 #i3ad1--8offered himself without blemish unto ,god40 ,conscience1 the reflection of ,god's holiness1 can be propitiated only by propitiating holiness itself4 ,mere love and sympathy are maudlin1 and powerless to move1 unless there is a background of righteousness4 ,spear3 8,an appeal to man1 without anything back of it to emphasize and enforce the appeal1 will never touch the heart4 ,the mere appearance of an atonement has no moral influence40 ,crawford1 ,atonement1 #ceh-cfg--8;,instead of delivering us from penalty1 in order to deliver us from sin1 this theory made ,christ to deliver us from sin1 in order that he may deliver us from penalty4 ,but this reverses the order of ,scripture4 ,and ,dr4 ,bushnell concedes1 in the end1 that the moral view of the atonement is morally powerless2 and that the ,objective view he condemns is1 after all1 indispensable to the salvation of sinners40 ,some men are quite ready to forgive those whom they have offended4 ,the ,ritschlian school sees no guilt to be atoned for1 and no propitiation to be necessary4 ,only man needs to be reconciled4 ,ritschlians are quite ready to forgive ,god4 ,the only atonement is an atonement1 made by repentance1 to the human conscience4 ,shedd says well3 8,all that is requisite in order to satisfaction and peace of conscience in the sinful soul is also requisite in order to the satisfaction of ,god himself40 ,walter ,besant3 8,it is not enough to be forgiven1--one has also to forgive one's self40 ,the converse proposition is yet more true3 ,it is not enough to forgive one's self1--one has also to be forgiven2 indeed1 one cannot rightly forgive one's self1 unless one has been first forgiven2 #a ,john #c3bj--8;if our heart condemn us1 ,god is greater than our heart1 and knoweth all things40 ,a4 ,j4 ,gordon1 ,ministry of the ,spirit1 #bja--8;,as the high priest carried the blood into the ,holy of ,holies under the old dispensation1 so does the ,spirit take the blood of ,christ into the inner sanctuary of our spirit in the new dispensation1 in order that he may #8cleanse your conscience from dead works to serve the living ,god' 7,heb4 #i3ad740 7e7 ,it can be maintained1 only by wresting from their obvious meaning those passages of ,scripture which speak of ,christ as suffering for our sins2 which represent his blood as accomplishing something for us in heaven1 when presented there by our intercessor2 which declare forgiveness to be a remitting of past offences upon the ground of ,christ's death2 and which describe justification as a pronouncing1 not a making1 just4 ,we have seen that the forms in which the ,scriptures describe ,christ's death are mainly drawn from sacrifice4 ,notice ,bushnell's acknowledgment that these 8altar-forms0 are the most vivid and effective methods of presenting ,christ's work1 and that the preacher cannot dispense with them4 ,why he should not dispense with them1 if the meaning has gone out of them1 is not so clear4 ,in his later work1 entitled ,forgiveness and ,law1 ,bushnell appears to recognize this inconsistency1 and represents ,god as affected by the atonement1 after all2 in other words1 the atonement has an objective as well as a subjective influence4 ,god can forgive1 only by 8making cost to himself40 ,he 8works down his resentment1 by suffering for us40 ,this verges toward the true view1 but it does not recognize the demand of divine holiness for satisfaction2 and it attributes passion1 weakness1 and imperfection to ,god4 ,dorner1 ,glaubenslehre1 #b3eia 7,syst4 ,doct41 #d3ei1 #fi71 objects to this modified ,moral ,influence theory1 that the love that can do good to an enemy is already forgiving love2 so that the benefit to the enemy cannot be1 as ,bushnell supposes1 a condition of the forgiveness4 ,to ,campbell's view1 that ,christ is the great ,penitent1 and that his atonement consists essentially in his confessing the sins of the world1 we reply1 that no confession or penitence is possible without responsibility4 ,if ,christ had no substitutionary office1 the ordering of his sufferings on the part of ,god was manifest injustice4 ,such sufferings1 moreover1 are impossible upon grounds of mere sympathy4 ,the ,scripture explains them by declaring that he bore our curse1 and became a ransom in our place4 ,there was more therefore in the sufferings of ,christ than 8a perfect ,amen in humanity to the judgment of ,god on the sin of man40 ,not ,phinehas's zeal for ,god1 but his execution of judgment1 made an atonement 7,ps4 #ajf3cj--8;executed judgment0--,,lxx43 1 8made propitiation07 and turned away the wrath of ,god4 ,observe here the contrast between the priestly atonement of ,aaron1 who stood between the living and the dead1 and the judicial atonement of ,phinehas1 who executed righteous judgment1 and so turned away wrath4 ,in neither case did mere confession suffice to take away sin4 ,on ,campbell's view see further1 on page #gfj4 ,moberly1 ,atonement and ,personality1 #ih1 has the great merit of pointing out that ,christ shares our sufferings in virtue of the fact that our personality has its ground in him2 but that this sharing of our penalty was necessitated by ,god's righteousness he has failed to indicate4 ,he tells us that 8,christ sanctified the present and cancels the past4 ,he offers to ,god a living holiness in human conditions and character2 he makes the awful sacrifice in humanity of a perfect contrition4 ,the one is the offering of obedience1 the other the offering of atonement2 the one the offering of the life1 the other the offering of the death40 ,this modification of ,campbell's view can be rationally maintained only by connecting with it a prior declaration that the fundamental attribute of ,god is holiness2 that holiness is self-affirming righteousness2 that this righteousness necessarily expresses itself in the punishment of sin2 that ,christ's relation to the race as its upholder and life made him the bearer of its guilt and justly responsible for its sin4 ,scripture declares the ultimate aim of the atonement to be that ,god 8might himself be just0 7,rom4 #c3bf71 and no theory of the atonement will meet the demands of either reason or conscience that does not ground its necessity in ,god's righteousness1 rather than in his love4 ,e4 ,y4 ,mullins3 8,if ,christ's union with humanity made it possible for him to be #8the representative ,penitent1' and to be the ,amen of humanity to ,god's just condemnation of sin1 his union with ,god made it also possible for him to be the representative of the ,judge1 and to be the ,amen of the divine nature to suffering1 as the expression of condemnation40 ,denney1 ,studies in ,theology1 #ajb1 #ajc--8,the serious element in sin is not man's dislike1 suspicion1 alienation from ,god1 nor the debilitating1 corrupting effects of vice in human nature1 but rather ,god's condemnation of man4 ,this ,christ endured1 and died that the condemnation might be removed4 #8,bearing shame and scoffing rude1 ,in my place condemned he stood2 ,sealed my pardon with his blood2 ,hallelujah6' 0 ,bushnell regards ,mat4 #h3ag--8;,himself took our infirmities1 and bare our diseases0--as indicating the nature of ,christ's atoning work4 ,the meaning then would be1 that he sympathized so fully with all human ills that he made them his own4 ,hovey1 however1 has given a more complete and correct explanation4 ,the words mean rather3 8,his deep sympathy with these effects of sin so moved him1 that it typified his final bearing of the sins themselves1 or constituted a preliminary and partial endurance of the suffering which was to expiate the sins of men40 ,his sighing when he cured the deaf man 7,mark #g3cd7 and his weeping at the grave of ,lazarus 7,john #aa3ce7 were caused by the anticipatory realization that he was one with the humanity which was under the curse1 and that he too had 8become a curse for us0 7,gal4 #c3ac74 ,the great error of ,bushnell is his denial of the objective necessity and effect of ,jesus' death1 and all ,scripture which points to an influence of the atonement outside of us is a refutation of his theory4 7f7 ,this theory confounds ,god's method of saving men with men's experience of being saved4 ,it makes the atonement itself consist of its effects in the believer's union with ,christ and the purifying influence of that union upon the character and life4 ,stevens1 in his ,doctrine of ,salvation1 makes this mistake4 ,he says3 8,the old forms of the doctrine of the atonement--that the suffering of ,christ was necessary to appease the wrath of ,god and induce him to forgive2 or to satisfy the law of ,god and enable him to forgive2 or to move upon man's heart to induce him to accept forgiveness2 have all proved inadequate4 ,yet to reject the passion of ,christ is to reject the chief element of power in ,christianity4444 ,to me the words #8eternal atonement' denote the dateless passion of ,god on account of sin2 they mean that ,god is1 by his very nature1 a sin-bearer--that sin grieves and wounds his heart1 and that he sorrows and suffers in consequence of it4 ,it results from the divine love--alike from its holiness and from its sympathy--that #8in our affliction he is afflicted4' ,atonement on its #8,godward side' is a name for the grief and pain inflicted by sin upon the paternal heart of ,god4 ,of this divine sorrow for sin1 the afflictions of ,christ are a revelation4 ,in the bitter grief and anguish which he experienced on account of sin we see reflected the pain and sorrow which sin brings to the divine love40 ,all this is well said1 with the exception that holiness is regarded as a form of love1 and the primary offence of sin is regarded as the grieving of the ,father's heart4 ,dr4 ,stevens fails to consider that if love were supreme there would be nothing to prevent unholy tolerance of sin4 ,because holiness is supreme1 love is conditioned thereby4 ,it is holiness and not love that connects suffering with sin1 and requires that the ,redeemer should suffer4 ,dr4 ,stevens asserts that the theories hitherto current in ,protestant churches and the theory for which he pleads are 8forever irreconcilable02 they are 8based on radically different conceptions of ,god40 ,the ,british ,weekly1 ,nov4 #af1 #aije--8,the doctrine of the atonement is not the doctrine that salvation is deliverance from sin1 and that this deliverance is the work of ,god1 a work the motive of which is ,god's love for men2 these are truths which every one who writes on the ,atonement assumes4 ,the doctrine of the ,atonement has for its task to explain how this work is done4444 ,dr4 ,stevens makes no contribution whatever to its fulfilment4 ,he grants that we have in ,paul #8the theory of a substitutionary expiation4' ,but he finds something else in ,paul which he thinks a more adequate rendering of the apostle's ,christian experience--the idea1 namely1 of dying with ,christ and rising with him2 and on the strength of accepting this last he feels at liberty to drop the substitutionary expiation overboard as something to be explained from ,paul's controversial position1 or from his ,pharisaic inheritance1 something at all events which has no permanent value for the ,christian mind4444 ,the experience is dependent on the method4 ,paul did not die with ,christ as an alternative to having ,christ die with him2 he died with ,christ wholly and solely because ,christ died for him4 ,it was the meaning carried by the last two words--the meaning unfolded in the theory of substitutionary expiation--which had the moral motive in it to draw ,paul into union with his ,lord in life and death4444 ,on ,dr4 ,stevens' own showing1 ,paul held the two ideas side by side2 for him the mystical union with ,christ was only possible through the acceptance of truths with which ,dr4 ,stevens does not know what to do40 7g7 ,this theory would confine the influence of the atonement to those who have heard of it1--thus excluding patriarchs and heathen4 ,but the ,scriptures represent ,christ as being the ,savior of all men1 in the sense of securing them grace1 which1 but for his atoning work1 could never have been bestowed consistently with the divine holiness4 ,hovey3 8,the manward influence of the atonement is far more extensive than the moral influence of it40 ,christ is ,advocate1 not with the sinner1 but with the ,father4 ,while the ,spirit's work has moral influence over the hearts of men1 the ,son secures1 through the presentation of his blood1 in heaven1 the pardon which can come only from ,god 7#a ,john #b3a--8we have an advocate with the ,father1 ,jesus ,christ the righteous3 and he is the propitiation for our sins074 ,hence #a3i--8;,if we confess our sins1 he ,god is faithful and righteous faithful to his promise and righteous to ,christ to forgive us our sins40 ,hence the publican does not first pray for change of heart1 but for mercy upon the ground of sacrifice 7,luke #ah3ac1--8;,god1 be thou merciful to me a sinner10 but literally3 8,god be propitiated toward me the sinner074 ,see ,balfour1 in ,brit4 and ,for4 ,ev4 ,rev41 ,apr4 #ahhd3bcj-bed2 ,martin1 ,atonement1 #baf-bcg2 ,theol4 ,eclectic1 #d3cfd-dji4 ,gravitation kept the universe stable1 long before it was discovered by man4 ,so the atonement of ,christ was inuring to the salvation of men1 long before they suspected its existence4 ,the 8,light of the world0 7,john #h3ab7 has many 8,x rays10 beyond the visible spectrum1 but able to impress the image of ,christ upon patriarchs or heathen4 ,this light has been shining through all the ages1 but 8the darkness apprehended it not0 7,john #a3e74 ,its rays register themselves only where there is a sensitive heart to receive them4 ,let them shine through a man1 and how much unknown sin1 and unknown possibilities of good1 they reveal6 ,the ,moral ,influence theory does not take account of the prexistent ,christ and of his atoning work before his manifestation in the flesh4 ,it therefore leads logically to belief in a second probation for the many imbeciles1 outcasts1 and heathen who in this world do not hear of ,christ's atonement4 ,the doctrine of ,bushnell in this way undermines the doctrine of future retribution4 ,to ,lyman ,abbott1 the atonement is the self-propitiation of ,god's love1 and its influence is exerted through education4 ,in his ,theology of an ,evolutionist1 #aah1 #aij1 he maintains that the atonement is 8a true reconciliation between ,god and man1 making them at one through the incarnation and passion of ,jesus ,christ1 who lived and suffered1 not to redeem men from future torment1 but to purify and perfect them in ,god's likeness by uniting them to ,god4444 ,sacrifice is not a penalty borne by an innocent sufferer for guilty men1--a doctrine for which there is no authority either in ,scripture or in life 7#a ,peter #c3ah87--;but a laying down of one's life in love1 that another may receive life4444 ,redemption is not restoration to a lost state of innocence1 impossible to be restored1 but a culmination of the long process when man shall be presented before his ,father #8not having spot or wrinkle or any such thing' 7,eph4 #e3bg74444 ,we believe not in the propitiation of an angry ,god by another suffering to appease the ,father's wrath1 but in the perpetual self-propitiation of the ,father1 whose mercy1 going forth to redeem from sin1 satisfies as nothing else could the divine indignation against sin1 by abolishing it4444 ,mercy is hate pitying2 it is the pity of wrath4 ,the pity conquers the hate only by lifting the sinner up from his degradation and restoring him to purity40 ,and yet in all this there is no mention of the divine righteousness as the source of the indignation and the object of the propitiation6 ,it is interesting to note that some of the greatest advocates of the ,moral ,influence theory have reverted to the older faith when they came to die4 ,in his dying moments1 as ,l4 ,w4 ,munhall tells us1 ,horace ,bushnell said3 8,i fear what ,i have written and said upon the moral idea of the atonement is misleading and will do great harm20 and1 as he thought of it further1 he cried3 8,oh ,lord ,jesus1 ,i trust for mercy only in the shed blood that thou didst offer on ,calvary60 ,schleiermacher1 on his deathbed1 assembled his family and a few friends1 and himself administered the ,lord's ,supper4 ,after praying and blessing the bread1 and after pronouncing the words3 8,this is my body1 broken for you10 he added3 8,this is our foundation60 ,as he started to bless the cup1 he cried3 8,quick1 quick1 bring the cup6 ,i am so happy60 ,then he sank quietly back1 and was no more2 see life of ,rothe1 by ,nippold1 #b3ec1 #ed4 ,ritschl1 in his ,history of ,pietism1 #b3fe1 had severely criticized ,paul ,gerhardt's hymn3 8,o ,haupt voll ,blut und ,wunden10 as describing physical suffering2 but he begged his son to repeat the two last verses of that hymn3 8,o sacred head now wounded60 when he came to die4 ,and in general1 the convicted sinner finds peace most quickly and surely when he is pointed to the ,redeemer who died on the ,cross and endured the penalty of sin in his stead4 #c;d4 ,the ,grotian1 or ,governmental ,theory of the ,atonement4 ,this theory holds that the atonement is a satisfaction1 not to any internal principle of the divine nature1 but to the necessities of government4 ,god's government of the universe cannot be maintained1 nor can the divine law preserve its authority over its subjects1 unless the pardon of offenders is accompanied by some exhibition of the high estimate which ,god sets upon his law1 and the heinous guilt of violating it4 ,such an exhibition of divine regard for the law is furnished in the sufferings and death of ,christ4 ,christ does not suffer the precise penalty of the law1 but ,god graciously accepts his suffering as a substitute for the penalty4 ,this bearing of substituted suffering on the part of ,christ gives the divine law such hold upon the consciences and hearts of men1 that ,god can pardon the guilty upon their repentance1 without detriment to the interests of his government4 ,the author of this theory was ,hugo ,grotius1 the ,dutch jurist and theologian 7#aehc-afde74 ,the theory is characteristic of the ,new ,england theology1 and is generally held by those who accept the ,new ,school view of sin4 ,grotius was a precocious genius4 ,he wrote good ,latin verses at nine years of age2 was ripe for the ,university at twelve3 edited the encyclopdic work of ,marcianus ,capella at fifteen4 ,even thus early he went with an embassy to the court of ,france1 where he spent a year4 ,returning home1 he took the degree of doctor of laws4 ,in literature he edited the remains of ,aratus1 and wrote three dramas in ,latin4 ,at twenty he was appointed historiographer of the ,united ,provinces2 then advocate-general of the fisc for ,holland and ,zealand4 ,he wrote on international law2 was appointed deputy to ,england2 was imprisoned for his theological opinions2 escaped to ,paris2 became ambassador of ,sweden to ,france4 ,he wrote commentaries on ,scripture1 also history1 theology1 and poetry4 ,he was indifferent to dogma1 a lover of peace1 a compromiser1 an unpartisan believer1 dealing with doctrine more as a statesman than as a theologian4 ,of ,grotius1 ,dr4 ,e4 ,g4 ,robinson used to say3 8,it is ordained of almighty ,god that the man who dips into everything never gets to the bottom of anything40 ,grotius1 the jurist1 conceived of law as a mere matter of political expediency--a device to procure practical governmental results4 ,the text most frequently quoted in support of his theory1 is ,is4 #db3ba--8;,it pleased ,jehovah1 for his righteousness' sake1 to magnify the law1 and make it honorable40 ,strangely enough1 the explanation is added3 8even when its demands are unfulfilled40 ,park3 8,christ satisfied the law1 by making it desirable and consistent for ,god not to come up to the demands of the law4 ,christ suffers a divine chastisement in consequence of our sins4 ,christ was cursed for ,adam's sin1 just as the heavens and the earth were cursed for ,adam's sin1--that is1 he bore pains and sufferings on account of it40 ,grotius used the word acceptilatio1 by which he meant ,god's sovereign provision of a suffering which was not itself penalty1 but which he had determined to accept as a substitute for penalty4 ,here we have a virtual denial that there is anything in ,god's nature that requires ,christ to suffer2 for if penalty may be remitted in part1 it may be remitted in whole1 and the reason why ,christ suffers at all is to be found1 not in any demand of ,god's holiness1 but solely in the beneficial influence of these sufferings upon man2 so that in principle this theory is allied to the ,example theory and the ,moral ,influence theory1 already mentioned4 ,notice the difference between holding to a substitute for penalty1 as ,grotius did1 and holding to an equivalent substituted penalty1 as the ,scriptures do4 ,grotius's own statement of his view may be found in his ,defensio ,fidei ,catholic de ,satisfactione 7,works1 #d3big-cch74 ,more modern statements of it are those of ,wardlaw1 in his ,systematic ,theology1 #b3ceh-cie1 and of ,albert ,barnes1 on the ,atonement4 ,the history of ,new ,england thought upon the subject is given in ,discourses and ,treatises on the ,atonement1 edited by ,prof4 ,park1 of ,andover4 ,president ,woolsey3 8,christ's suffering was due to a deep and awful sense of responsibility1 a conception of the supreme importance to man of his standing firm at this crisis4 ,he bore1 not the wrath of ,god1 but suffering1 as the only way of redemption so far as men's own feeling of sin was concerned1 and so far as the government of ,god was concerned40 ,this unites the ,governmental and the ,moral ,influence theories4 ,foster1 ,christian ,life and ,theology1 #bbf1 #bbg--8;,grotius emphasized the idea of law rather than that of justice1 and made the sufferings of ,christ a legal example and the occasion of the relaxation of the law1 and not the strict penalty demanded by justice4 ,but this view1 however it may have been considered and have served in the clarification of the thinking of the times1 met with no general reception1 and left little trace of itself among those theologians who maintained the line of evangelical theological descent40 ,to this theory we urge the following objections3 7a7 ,while it contains a valuable element of truth1 namely1 that the sufferings and death of ,christ secure the interests of ,god's government1 it is false by defect1 in substituting for the chief aim of the atonement one which is only subordinate and incidental4 ,in our discussion of ,penalty 7pages #fee1 #fef71 we have seen that the object of punishment is not primarily the security of government4 ,it is not right to punish a man for the beneficial effect on society4 ,ill-desert must go before punishment1 or the punishment can have no beneficial effect on society4 ,no punishment can work good to society1 that is not just and right in itself4 7b7 ,it rests upon false philosophical principles1--as1 that utility is the ground of moral obligation2 that law is an expression of the will1 rather than of the nature1 of ,god2 that the aim of penalty is to deter from the commission of offences2 and that righteousness is resolvable into benevolence4 ,hodge1 ,syst4 ,theol41 #b3egc-eha2 #c3ahh1 #ahi--8;,for ,god to take that as satisfaction which is not really such1 is to say that there is no truth in anything4 ,god may take a part for the whole1 error for truth1 wrong for right4 ,the theory really denies the necessity for the work of ,christ4 ,if every created thing offered to ,god is worth just so much as ,god accepts it for1 then the blood of bulls and goats might take away sins1 and ,christ is dead in vain40 ,dorner1 ,glaubenslehre1 #b3egj1 #ega 7,syst4 ,doct41 #d3ch-dj7--8;,acceptilatio implies that nothing is good and right in itself4 ,god is indifferent to good or evil4 ,man is bound by authority and force alone4 ,there is no necessity of punishment or atonement4 ,the doctrine of indulgences and of supererogation logically follows40 7c7 ,it ignores and virtually denies that immanent holiness of ,god of which the law with its threatened penalties1 and the human conscience with its demand for punishment1 are only finite reflections4 ,there is something back of government2 if the atonement satisfies government1 it must be by satisfying that justice of ,god of which government is an expression4 ,no deeply convicted sinner feels that his controversy is with government4 ,undone and polluted1 he feels himself in antagonism to the purity of a personal ,god4 ,government is not greater than ,god1 but less4 ,what satisfies ,god must satisfy government4 ,hence the sinner prays3 8,against thee1 thee only1 have ,i sinned0 7,ps4 #ea3d72 8,god be propitiated toward me the sinner0 7literal translation of ,luke #ah3ac71--propitiated through ,god's own appointed sacrifice whose smoke is ascending in his behalf even while he prays4 ,in the divine government this theory recognizes no constitution1 but only legislative enactment2 even this legislative enactment is grounded in no necessity of ,god's nature1 but only in expediency or in ,god's arbitrary will2 law may be abrogated for merely economic reasons1 if any incidental good may be gained thereby4 ,j4 ,m4 ,campbell1 ,atonement1 #ha1 #add--8,no awakened sinner1 into whose spirit the terrors of the law have entered1 ever thinks of rectoral justice1 but of absolute justice1 and of absolute justice only4444 ,rectoral justice so presupposes absolute justice1 and so throws the mind back on that absolute justice1 that the idea of an atonement that will satisfy the one1 though it might not the other1 is a delusion40 ,n4 ,w4 ,taylor's ,theology was entitled3 8,moral ,government10 and ,c4 ,g4 ,finney's ,systematic ,theology was a treatise on ,moral ,government1 although it called itself by another name4 ,but because ,new ,england ideas of government were not sufficiently grounded in ,god's holiness1 but were rather based upon utility1 expediency1 or happiness1 the very idea of government has dropped out of the ,new ,school theology1 and its advocates with well-nigh one accord have gone over to the ,moral ,influence theory of the atonement1 which is only a modified ,socinianism4 ,both the ,andover atonement and that of ,oberlin have become purely subjective4 ,for this reason the ,grotian or ,governmental theory has lost its hold upon the theological world and needs to have no large amount of space devoted to it4 7d7 ,it makes that to be an exhibition of justice which is not an exercise of justice2 the atonement being1 according to this theory1 not an execution of law1 but an exhibition of regard for law1 which will make it safe to pardon the violators of law4 ,such a merely scenic representation can inspire respect for law1 only so long as the essential unreality of it is unsuspected4 ,to teach that sin will be punished1 there must be punishment4 ,potwin3 8,how the exhibition of what sin deserves1 but does not get1 can satisfy justice1 is hard to see40 ,the ,socinian view of ,christ as an example of virtue is more intelligible than the ,grotian view of ,christ as an example of chastisement4 ,lyman ,abbott3 8,if ,i thought that ,jesus suffered and died to produce a moral impression on me1 it would not produce a moral impression on me40 ,william ,ashmore3 8,a stage tragedian commits a mock murder in order to move people to tears4 ,if ,christ was in no sense a substitute1 or if he was not co-responsible with the sinner he represents1 then ,god and ,christ are participants in a real tragedy the most awful that ever darkened human history1 simply for the sake of its effect on men to move their callous sensibilities--a stage-trick for the same effect40 ,the mother pretends to cry in order to induce her child to obey4 ,but the child will obey only while it thinks the mother's grief a reality1 and the last state of that child is worse than the first4 ,christ's atonement is no passion-play4 ,hell cannot be cured by homopathy4 ,the sacrifice of ,calvary is no dramatic exhibition of suffering for the purpose of producing a moral impression on awe-stricken spectators4 ,it is an object-lesson1 only because it is a reality4 ,all ,god's justice and all ,god's love are focused in the ,cross1 so that it teaches more of ,god and his truth than all space and time beside4 ,john ,milton1 ,paradise ,lost1 book #e1 speaks of 8mist1 the common gloss of theologians40 ,such mist is the legal fiction by which ,christ's suffering is taken in place of legal penalty1 while yet it is not the legal penalty itself4 ,b4 ,g4 ,robinson3 8,atonement is not an arbitrary contrivance1 so that if one person will endure a certain amount of suffering1 a certain number of others may go scot-free40 ,mercy never cheats justice4 ,yet the ,new ,school theory of atonement admits that ,christ cheated justice by a trick4 ,it substituted the penalty of ,christ for the penalty of the redeemed1 and then substituted something else for the penalty of ,christ4 7e7 ,the intensity of ,christ's sufferings in the garden and on the cross is inexplicable upon the theory that the atonement was a histrionic exhibition of ,god's regard for his government1 and can be explained only upon the view that ,christ actually endured the wrath of ,god against human sin4 ,christ refused the 8wine mingled with myrrh0 7,mark #ae3bc71 that he might to the last have full possession of his powers and speak no words but words of truth and soberness4 ,his cry of agony3 8,my ,god1 my ,god1 why hast thou forsaken me80 7,mat4 #bg3df71 was not an ejaculation of thoughtless or delirious suffering4 ,it expressed the deepest meaning of the crucifixion4 ,the darkening of the heavens was only the outward symbol of the hiding of the countenance of ,god from him who was 8made to be sin on our behalf0 7#b ,cor4 #e3ba74 ,in the case of ,christ1 above that of all others1 finis coronat1 and dying words are undying words4 8,the tongues of dying men ,enforce attention like deep harmony2 ,when words are scarce they're seldom spent in vain1 ,for they breathe truth that breathe their words in pain40 ,versus ,park1 ,discourses1 #cbh-cee4 ,a pure woman needs to meet an infamous proposition with something more than a mild refusal4 ,she must flame up and be angry4 ,ps4 #ig3aj--8,o ye that love ,jehovah1 hate evil02 ,eph4 #d3bf--8;,be ye angry1 and sin not40 ,so it belongs to the holiness of ,god not to let sin go unchallenged4 ,god not only shows anger1 but he is angry4 ,it is the wrath of ,god which sin must meet1 and which ,christ must meet when he is numbered with the transgressors4 ,death was the cup of which he was to drink 7,mat4 #bj3bb2 ,john #ah3aa71 and which he drained to the dregs4 ,mason1 ,faith of the ,gospel1 #aif--8;,jesus alone of all men truly #8tasted death' 7,heb4 #b3i74 ,some men are too stolid and unimaginative to taste it4 ,to ,christians the bitterness of death is gone1 just because ,christ died and rose again4 ,but to ,jesus its terrors were as yet undiminished4 ,he resolutely set all his faculties to sound to the depths the dreadfulness of dying40 ,we therefore cannot agree with either ,wendt or ,johnson in the following quotations4 ,wendt1 ,teaching of ,jesus1 #b3bdi1 #bej--8,the forsaking of the ,father was not an absolute one1 since ,jesus still called him #8,my ,god' 7,mat4 #bg3df74 ,jesus felt the failing of that energy of spirit which had hitherto upheld him1 and he expresses simply his ardent desire and prayer that ,god would once more grant him his power and assistance40 ,e4 ,h4 ,johnson1 ,the ,holy ,spirit1 #adc1 #add--8;,it is not even necessary to believe that ,god hid his face from ,christ at the last moment4 ,it is necessary only to admit that ,christ no longer saw the ,father's face4444 ,he felt that it was so2 but it was not so40 ,these explanations make ,christ's sufferings and ,christ's words unreal1 and to our mind they are inconsistent with both his deity and his atonement4 7f7 ,the actual power of the atonement over the human conscience and heart is due1 not to its exhibiting ,god's regard for law1 but to its exhibiting an actual execution of law1 and an actual satisfaction of violated holiness made by ,christ in the sinner's stead4 ,whiton1 ,gloria ,patri1 #adc1 #add1 claims that ,christ is the propitiation for our sins only by bringing peace to the conscience and satisfying the divine demand that is felt therein4 ,whiton regards the atonement not as a governmental work outside of us1 but as an educational work within4 ,aside from the objection that this view merges ,god's transcendence in his immanence1 we urge the words of ,matthew ,henry3 8,nothing can satisfy an offended conscience but that which satisfied an offended ,god40 ,c4 ,j4 ,baldwin3 8,the lake spread out has no moving power2 it turns the mill-wheel only when contracted into the narrow stream and pouring over the fall4 ,so the wide love of ,god moves men1 only when it is concentrated into the sacrifice of the cross40 7g7 ,the theory contradicts all those passages of ,scripture which represent the atonement as necessary2 as propitiating ,god himself2 as being a revelation of ,god's righteousness2 as being an execution of the penalty of the law2 as making salvation a matter of debt to the believer1 on the ground of what ,christ has done2 as actually purging our sins1 instead of making that purging possible2 as not simply assuring the sinner that ,god may now pardon him on account of what ,christ has done1 but that ,christ has actually wrought out a complete salvation1 and will bestow it upon all who come to him4 ,john ,bunyan1 ,pilgrim's ,progress1 chapter vi--8,upon that place stood a ,cross1 and a little below1 in the bottom1 a ,sepulchre4 ,so ,i saw in my dream1 that just as ,christian came up with the ,cross1 his burden loosed from off his shoulders1 and fell from off his back1 and began to tumble1 and so continued to do1 till it came to the mouth of the ,sepulchre1 where it fell in1 and ,i saw it no more4 ,then was ,christian glad and lightsome1 and said with a merry heart1 ,he hath given me rest by his sorrow1 and life by his death4 ,then he stood still awhile to look and wonder2 for it was very surprising to him that the sight of the ,cross should thus ease him of his burden40 ,john ,bunyan's story is truer to ,christian experience than is the ,governmental theory4 ,the sinner finds peace1 not by coming to ,god with a distant respect to ,christ1 but by coming directly to the 8,lamb of ,god1 which taketh away the sin of the world0 7,john #a3bi74 ,christ's words to every conscious sinner are simply3 8,come unto me0 7,mat4 #aa3bh74 ,upon the ground of what ,christ has done1 salvation is a matter of debt to the believer4 #a ,john #a3i--8;,if we confess our sins1 he is faithful and righteous to forgive us our sins0--faithful to his promise1 and righteous to ,christ4 ,the ,governmental theory1 on the other hand1 tends to discourage the sinner's direct access to ,christ1 and to render the way to conscious acceptance with ,god more circuitous and less certain4 ,when ,the ,outlook says3 8,not even to the ,son of ,god must we come instead of coming to ,god10 we can see only plain denial of the validity of ,christ's demands and promises1 for he demands immediate submission when he bids the sinner follow him1 and he promises immediate salvation when he assures all who come to him that he will not cast them out4 ,the theory of ,grotius is legal and speculative1 but it is not ,scriptural1 nor does it answer the needs of human nature4 ,for criticism of ,albert ,barnes's doctrine1 see ,watts1 ,new ,apologetic1 #baj-cjj4 ,for criticism of the ,grotian theory in general1 see ,shedd1 ,hist4 ,doctrine1 #b3cdg-cfi2 ,crawford1 ,atonement1 #cfg2 ,cunningham1 ,hist4 ,theology1 #b3cee2 ,princeton ,essays1 #a3bei-bib2 ,essay on ,atonement1 by ,abp4 ,thomson1 in ,aids to ,faith2 ,mc,ilvaine1 ,wisdom of ,holy ,scripture1 #aid-aif2 ,s4 ,h4 ,tyng1 ,christian ,pastor2 ,charles ,hodge1 ,essays1 #abi-ahd2 ,lidgett1 ,spir4 ,prin4 of ,atonement1 #aea-aed4 #dth4 ,the ,irvingian ,theory1 or ,theory of ,gradually ,extirpated ,depravity4 ,this holds that1 in his incarnation1 ,christ took human nature as it was in ,adam1 not before the ,fall1 but after the ,fall1--human nature1 therefore1 with its inborn corruption and predisposition to moral evil2 that1 notwithstanding the possession of this tainted and depraved nature1 ,christ1 through the power of the ,holy ,spirit1 or of his divine nature1 not only kept his human nature from manifesting itself in any actual or personal sin1 but gradually purified it1 through struggle and suffering1 until in his death he completely extirpated its original depravity1 and reunited it to ,god4 ,this subjective purification of human nature in the person of ,jesus ,christ constitutes his atonement1 and men are saved1 not by any objective propitiation1 but only by becoming through faith partakers of ,christ's new humanity4 ,this theory was elaborated by ,edward ,irving1 of ,london 7#agib-ahcd71 and it has been held1 in substance1 by ,menken and ,dippel in ,germany4 ,irving was in this preceded by ,felix of ,urgella1 in ,spain 7 #hah71 whom ,alcuin opposed4 ,felix said that the ,logos united with human nature1 without sanctifying it beforehand4 ,edward ,irving1 in his early life colleague of ,dr4 ,chalmers1 at ,glasgow1 was in his later years a preacher1 in ,london1 of the ,national ,church of ,scotland4 ,for his own statement of his view of the ,atonement1 see his ,collected ,works1 #e3i-cih4 ,see also ,life of ,irving1 by ,mrs4 ,oliphant2 ,menken1 ,schriften1 #c3bgi-djd2 #f3cea sq42 ,guericke1 in ,studien und ,kritiken1 #ahdc3 ,heft #b2 ,david ,brown1 in ,expositor1 ,oct4 #ahhg3bfd sq41 and letter of ,irving to ,marcus ,dods1 in ,british ,weekly1 ,mch4 #be1 #ahhg4 ,for other references1 see ,hagenbach1 ,hist4 ,doct41 #b3dif-dih4 ,irving's followers differ in their representation of his views4 ,says ,miller1 ,hist4 and ,doct4 of ,irvingism1 #a3he--8;,if indeed we made ,christ a sinner1 then indeed all creeds are at an end and we are worthy to die the death of blasphemers4444 ,the miraculous conception depriveth him of human personality1 and it also depriveth him of original sin and guilt needing to be atoned for by another1 but it doth not deprive him of the substance of sinful flesh and blood1--that is1 flesh and blood the same with the flesh and blood of his brethren40 #b3ad--;,freer says3 8,so that1 despite it was fallen flesh he had assumed1 he was1 through the ,eternal ,spirit1 born into the world #8the ,holy ,thing'40 #aa-ae1 #bhb-cje--8,unfallen humanity needed not redemption1 therefore1 ,jesus did not take it4 ,he took fallen humanity1 but purged it in the act of taking it4 ,the nature of which he took part was sinful in the lump1 but in his person most holy40 ,so1 says an ,irvingian tract1 8,being part of the very nature that had incurred the penalty of sin1 though in his person never having committed or even thought it1 part of the common humanity could suffer that penalty1 and did so suffer1 to make atonement for that nature1 though he who took it knew no sin40 ,dr4 ,curry1 quoted in ,mc,clintock and ,strong1 ,encyclopdia1 #d3ffc1 #ffd--8,the ,godhead came into vital union with humanity fallen and under the law4 ,the last thought carried1 to ,irving's realistic mode of thinking1 the notion of ,christ's participation in the fallen character of humanity1 which he designated by terms that implied a real sinfulness in ,christ4 ,he attempted to get rid of the odiousness of that idea1 by saying that this was overborne1 and at length wholly expelled1 by the indwelling ,godhead40 ,we must regard the later expounders of ,irvingian doctrine as having softened down1 if they have not wholly expunged1 its most characteristic feature1 as the following notation from ,irving's own words will show3 ,works1 #e3aae--8,that ,christ took our fallen nature1 is most manifest1 because there was no other in existence to take40 #abc--8,the human nature is thoroughly fallen2 the mere apprehension of it by the ,son doth not make it holy40 #abh--8;,his soul did mourn and grieve and pray to ,god continually1 that it might be delivered from the mortality1 corruption1 and temptation which it felt in its fleshly tabernacle40 #aeb--8,these sufferings came not by imputation merely1 but by actual participation of the sinful and cursed thing40 ,irving frequently quoted ,heb4 #b3aj--8make the author of their salvation perfect through sufferings40 ,irving's followers deny ,christ's sinfulness1 only by assuming that inborn infirmity and congenital tendencies to evil are not sin1--in other words1 that not native depravity1 but only actual transgression1 is to be denominated sin4 ,irving1 in our judgment1 was rightly charged with asserting the sinfulness of ,christ's human nature1 and it was upon this charge that he was deposed from the ministry by the ,presbytery in ,scotland4 ,irving was of commanding stature1 powerful voice1 natural and graceful oratory4 ,he loved the antique and the grand4 ,for a time in ,london he was the great popular sensation4 ,but shortly after the opening of his new church in ,regent's ,square in #ahbg1 he found that fashion had taken its departure and that his church was no longer crowded4 ,he concluded that the world was under the reign of ,satan2 he became a fanatical millennarian2 he gave himself wholly to the study of prophecy4 ,in #ahcj he thought the apostolic gifts were revived1 and he held to the hope of a restoration of the primitive church1 although he himself was relegated to a comparatively subordinate position4 ,he exhausted his energies1 and died at the age of forty-two4 8,if ,i had married ,irving10 said ,mrs4 ,thomas ,carlyle1 8there would have been no tongues40 ,to this theory we offer the following objections3 7a7 ,while it embraces an important element of truth1 namely1 the fact of a new humanity in ,christ of which all believers become partakers1 it is chargeable with serious error in denying the objective atonement which makes the subjective application possible4 ,bruce1 in his ,humiliation of ,christ1 calls this a theory of 8redemption by sample40 ,it is a purely subjective atonement which ,irving has in mind4 ,deliverance from sin1 in order to deliverance from penalty1 is an exact reversal of the ,scripture order4 ,yet this deliverance from sin1 to ,irving's view1 was to be secured in an external and mechanical way4 ,he held that it was the ,old ,testament economy which should abide1 while the ,new ,testament economy should pass away4 ,this is ,sacramentarianism1 or dependence upon the external rite1 rather than upon the internal grace1 as essential to salvation4 ,the followers of ,irving are ,sacramentarians4 ,the crucifix and candles1 incense and gorgeous vestments1 a highly complicated and symbolic ritual1 they regard as a necessary accompaniment of religion4 ,they feel the need of external authority1 visible and permanent1 but one that rests upon inspiration and continual supernatural help4 ,they do not find this authority1 as the ,romanists do1 in the ,pope1--they find it in their new ,apostles and ,prophets4 ,the church can never be renewed1 as they think1 except by the restoration of all the ministering orders mentioned in ,eph4 #d3aa--8;apostles 444 prophets 444 evangelists 444 pastors 444 teachers40 ,but the ,n4 ,t4 mark of an apostle is that ,christ has appeared to him4 ,irving's apostles cannot stand this test4 ,see ,luthardt1 ,erinnerungen aus vergangenen ,tagen1 #bcg4 7b7 ,it rests upon false fundamental principles1--as1 that law is identical with the natural order of the universe1 and as such1 is an exhaustive expression of the will and nature of ,god2 that sin is merely a power of moral evil within the soul1 instead of also involving an objective guilt and desert of punishment2 that penalty is the mere reaction of law against the transgressor1 instead of being also the revelation of a personal wrath against sin2 that the evil taint of human nature can be extirpated by suffering its natural consequences1--penalty in this way reforming the transgressor4 ,dorner1 ,glaubenslehre1 #b3dfc 7,syst4 ,doct41 #c3cfa1 #cfb7--8,on ,irving's theory1 evil inclinations are not sinful4 ,sinfulness belongs only to evil acts4 ,the loose connection between the ,logos and humanity savors of ,nestorianism4 ,it is the work of the person to rid itself of something in the humanity which does not render it really sinful4 ,if ,jesus' sinfulness of nature did not render his person sinful1 this must be true of us1--which is a ,pelagian element1 revealed also in the denial that for our redemption we need ,christ as an atoning sacrifice4 ,it is not necessary to a complete incarnation for ,christ to take a sinful nature1 unless sin is essential to human nature4 ,in ,irving's view1 the death of ,christ's body works the regeneration of his sinful nature4 ,but this is to make sin a merely physical thing1 and the body the only part of man needing redemption40 ,penalty would thus become a reformer1 and death a ,savior4 ,irving held that there are two kinds of sin3 #a4 guiltless sin2 #b4 guilty sin4 ,passive depravity is not guilty2 it is a part of man's sensual nature2 without it we would not be human4 ,but the moment this fallen nature expresses itself in action1 it becomes guilty4 ,irving near the close of his life claimed a sort of sinless perfection2 for so long as he could keep this sinful nature inactive1 and be guided by the ,holy ,spirit1 he was free from sin and guilt4 ,christ took this passive sin1 that he might be like unto his brethren1 and that he might be able to suffer4 7c7 ,it contradicts the express and implicit representations of ,scripture1 with regard to ,christ's freedom from all taint of hereditary depravity2 misrepresents his life as a growing consciousness of the underlying corruption of his human nature1 which culminated at ,gethsemane and ,calvary2 and denies the truth of his own statements1 when it declares that he must have died on account of his own depravity1 even though none were to be saved thereby4 8,i shall maintain until death10 said ,irving1 8that the flesh of ,christ was as rebellious as ours1 as fallen as ours4444 ,human nature was corrupt to the core and black as hell1 and this is the human nature the ,son of ,god took upon himself and was clothed with40 ,the ,rescuer must stand as deep in the mire as the one he rescues4 ,there was no substitution4 ,christ waged war with the sin of his own flesh and he expelled it4 ,his glory was not in saving others1 but in saving himself1 and so demonstrating the power of man through the ,holy ,spirit to cast out sin from his heart and life4 ,irving held that his theory was the only one taught in ,scripture and held from the first by the church4 ,nicoll1 ,life of ,christ1 #ahc--8;,all others1 as they grow in holiness1 grow in their sense of sin4 ,but when ,christ is forsaken of the ,father1 he asks #8,why8' well knowing that the reason is not in his sin4 ,he never makes confession of sin4 ,in his longest prayer1 the preface is an assertion of righteousness3 #8,i glorified thee' 7,john #ag3d74 ,his last utterance from the cross is a quotation from ,ps4 #ca3e--#8;,father1 into thy hands ,i commend my spirit' 7,luke #bc3df71 but he does not add1 as the ,psalm does1 #8thou hast redeemed me1 ,o ,lord ,god of truth1' for he needed no redemption1 being himself the ,redeemer40 7d7 ,it makes the active obedience of ,christ1 and the subjective purification of his human nature1 to be the chief features of his work1 while the ,scriptures make his death and passive bearing of penalty the centre of all1 and ever regard him as one who is personally pure and who vicariously bears the punishment of the guilty4 ,in ,irving's theory there is no imputation1 or representation1 or substitution4 ,his only idea of sacrifice is that sin itself shall be sacrificed1 or annihilated4 ,the many subjective theories of the atonement show that the offence of the cross has not ceased 7,gal4 #e3aa--8then hath the stumbling-block of the cross been done away074 ,christ crucified is still a stumbling-block to modern speculation4 ,yet it is1 as of old1 8the power of ,god unto salvation0 7,rom4 #a3af2 cf4 #a ,cor4 #a3bc1 #bd--8we preach ,christ crucified1 unto ,jews a stumbling-block and unto ,gentiles foolishness2 but unto them that are called1 both ,jews and ,greeks1 ,christ the power of ,god1 and the wisdom of ,god074 ,as the ocean receives the impurities of the rivers and purges them1 so ,irving represented ,christ as receiving into himself the impurities of humanity and purging the race from its sin4 ,here is the sense of defilement1 but no sense of guilt2 subjective pollution1 but no objective condemnation4 ,we take precisely opposite ground from that of ,irving1 namely1 that ,christ had1 not hereditary depravity1 but hereditary guilt2 that he was under obligation to suffer for the sins of the race to which he had historically united himself1 and of which he was the creator1 the upholder1 and the life4 ,he was 8made to be sin on our behalf0 7#b ,cor4 #e3ba71 not in the sense of one defiled1 as ,irving thought1 but in the sense of one condemned to bear our iniquities and to suffer their penal consequences4 ,the test of a theory of the atonement1 as the test of a religion1 is its power to 8cleanse that red right hand0 of ,lady ,macbeth2 in other words1 its power to satisfy the divine justice of which our condemning conscience is only the reflection4 ,the theory of ,irving has no such power4 ,dr4 ,e4 ,g4 ,robinson verged toward ,irving's view1 when he claimed that 8,christ took human nature as he found it40 7e7 ,it necessitates the surrender of the doctrine of justification as a merely declaratory act of ,god2 and requires such a view of the divine holiness1 expressed only through the order of nature1 as can be maintained only upon principles of pantheism4 ,thomas ,aquinas inquired whether ,christ was slain by himself1 or by another4 ,the question suggests a larger one--whether ,god has constituted other forces than his own1 personal and impersonal1 in the universe1 over against which he stands in his transcendence2 or whether all his activity is merged in1 and identical with1 the activity of the creature4 ,the theory of a merely subjective atonement is more consistent with the latter view than the former4 ,for criticism of ,irvingian doctrine1 see ,studien und ,kritiken4 #ahde3cai2 #ahgg3ced-cgd2 ,princeton ,rev41 ,april #ahfc3bjg2 ,christian ,rev41 #bh3bcd sq42 ,ullmann1 ,sinlessness of ,jesus1 #bai-bcb4 #eth4 ,the ,anselmic1 or ,commercial ,theory of the ,atonement4 ,this theory holds that sin is a violation of the divine honor or majesty1 and1 as committed against an infinite being1 deserves an infinite punishment2 that the majesty of ,god requires him to execute punishment1 while the love of ,god pleads for the sparing of the guilty2 that this conflict of divine attributes is eternally reconciled by the voluntary sacrifice of the ,god-man1 who bears in virtue of the dignity of his person the intensively infinite punishment of sin1 which must otherwise have been suffered extensively and eternally by sinners2 that this suffering of the ,god-man presents to the divine majesty an exact equivalent for the deserved sufferings of the elect2 and that1 as the result of this satisfaction of the divine claims1 the elect sinners are pardoned and regenerated4 ,this view was first broached by ,anselm of ,canterbury 7#ajcc-aaji7 as a substitute for the earlier patristic view that ,christ's death was a ransom paid to ,satan1 to deliver sinners from his power4 ,it is held by many ,scotch theologians1 and1 in this country1 by the ,princeton ,school4 ,the old patristic theory1 which the ,anselmic view superseded1 has been called the ,military theory of the ,atonement4 ,satan1 as a captor in war1 had a right to his captives1 which could be bought off only by ransom4 ,it was ,justin ,martyr who first propounded this view that ,christ paid a ransom to ,satan4 ,gregory of ,nyssa added that ,christ's humanity was the bait with which ,satan was attracted to the hidden hook of ,christ's deity1 and so was caught by artifice4 ,peter ,lombard1 ,sent41 #c3ai--8,what did the ,redeemer to our captor8 ,he held out to him his cross as a mouse-trap2 in it he set1 as a bait1 his blood40 ,even ,luther compares ,satan to the crocodile which swallows the ichneumon1 only to find that the little animal eats its insides out4 ,these metaphors show this1 at least1 that no age of the church has believed in a merely subjective atonement4 ,nor was this relation to ,satan the only aspect in which the atonement was regarded even by the early church4 ,so early as the fourth century1 we find a great church ,father maintaining that the death of ,christ was required by the truth and goodness of ,god4 ,see ,crippen1 ,history of ,christian ,doctrine1 #abi--8;,athanasius 7#cbe-cgc7 held that the death of ,christ was the payment of a debt due to ,god4 ,his argument is briefly this3 ,god1 having threatened death as the punishment of sin1 would be untrue if he did not fulfil his threatening4 ,but it would be equally unworthy of the divine goodness to permit rational beings1 to whom he had imparted his own ,spirit1 to incur this death in consequence of an imposition practiced on them by the devil4 ,seeing then that nothing but death could solve this dilemma1 the ,word1 who could not die1 assumed a mortal body1 and1 offering his human nature a sacrifice for all1 fulfilled the law by his death40 ,gregory ,nazianzen 7#cij7 8retained the figure of a ransom1 but1 clearly perceiving that the analogy was incomplete1 he explained the death of ,christ as an expedient to reconcile the divine attributes40 ,but1 although many theologians had recognized a relation of atonement to ,god1 none before ,anselm had given any clear account of the nature of this relation4 ,anselm's acute1 brief1 and beautiful treatise entitled 8,cur ,deus ,homo0 constitutes the greatest single contribution to the discussion of this doctrine4 ,he shows that 8whatever man owes1 he owes to ,god1 not to the devil4444 ,he who does not yield due honor to ,god1 withholds from him what is his1 and dishonors him2 and this is sin4444 ,it is necessary that either the stolen honor be restored1 or that punishment follow40 ,man1 because of original sin1 cannot make satisfaction for the dishonor done to ,god1--8a sinner cannot justify a sinner40 ,neither could an angel make this satisfaction4 ,none can make it but ,god4 8,if then none can make it but ,god1 and none owes it but man1 it must needs be wrought out by ,god1 made man40 ,the ,god-man1 to make satisfaction for the sins of all mankind1 must 8give to ,god1 of his own1 something that is more valuable than all that is under ,god40 ,such a gift of infinite value was his death4 ,the reward of his sacrifice turns to the advantage of man1 and thus the justice and love of ,god are reconciled4 ,the foregoing synopsis is mainly taken from ,crippen1 ,hist4 ,christ4 ,doct41 #acd1 #ace4 ,the ,cur ,deus ,homo of ,anselm is translated in ,bib4 ,sac41 #aa3gbi2 #ab3eb4 ,a synopsis of it is given in ,lichtenberger's ,encyclopdie des ,sciences ,religieuses1 vol4 #a1 art43 ,anselm4 ,the treatises on the ,atonement by ,symington1 ,candlish1 ,martin1 ,smeaton1 in ,great ,britain1 advocate for substance the view of ,anselm1 as indeed it was held by ,calvin before them4 ,in ,america1 the theory is represented by ,nathanael ,emmons1 ,a4 ,alexander1 and ,charles ,hodge 7,syst4 ,theol41 #b3dgj-edj74 ,to this theory we make the following objections3 7a7 ,while it contains a valuable element of truth1 in its representation of the atonement as satisfying a principle of the divine nature1 it conceives of this principle in too formal and external a manner1--making the idea of the divine honor or majesty more prominent than that of the divine holiness1 in which the divine honor and majesty are grounded4 ,the theory has been called the 8,criminal theory0 of the ,atonement1 as the old patristic theory of a ransom paid to ,satan has been called the 8,military theory40 ,it had its origin in a time when exaggerated ideas prevailed respecting the authority of popes and emperors1 and when dishonor done to their majesty 7crimen ls majestatis7 was the highest offence known to law4 ,see article by ,cramer1 in ,studien und ,kritiken1 #ahhj3g1 on ,wurzeln des ,anselm'schen ,satisfactionsbegriffes4 ,allen1 ,jonathan ,edwards1 #hh1 #hi--8;,from the point of view of ,sovereignty1 there could be no necessity for atonement4 ,in ,mohammedanism1 where sovereignty is the supreme and sole theological principle1 no need is felt for satisfying the divine justice4 ,god may pardon whom he will1 on whatever grounds his sovereign will may dictate4 ,it therefore constituted a great advance in ,latin theology1 as also an evidence of its immeasurable superiority to ,mohammedanism1 when ,anselm for the first time1 in a clear and emphatic manner1 had asserted an inward necessity in the being of ,god that his justice should receive satisfaction for the affront which had been offered to it by human sinfulness40 ,henry ,george1 ,progress and ,poverty1 #dha--8;,in the days of feudalism1 men thought of heaven as organized on a feudal basis1 and ranked the first and second ,persons of the ,trinity as ,suzerain and ,tenant-in-,chief40 ,william ,james1 ,varieties of ,religious ,experience1 #cbi1 #hcj--8,the monarchical type of sovereignty was1 for example1 so ineradicably planted in the mind of our forefathers1 that a dose of cruelty and arbitrariness in their ,deity seems positively to have been required by their imagination4 ,they called the cruelty #8retributive justice1' and a ,god without it would certainly not have struck them as sovereign enough4 ,but to-day we abhor the very notion of eternal suffering inflicted2 and that arbitrary dealing out of salvation and damnation to selected individuals1 of which ,jonathan ,edwards could persuade himself that he had not only a conviction1 but a #8delightful conviction1' as of a doctrine #8exceeding pleasant1 bright1 and sweet1' appears to us1 if sovereignly anything1 sovereignly irrational and mean40 7b7 ,in its eagerness to maintain the atoning efficacy of ,christ's passive obedience1 the active obedience1 quite as clearly expressed in ,scripture1 is insufficiently emphasized and well nigh lost sight of4 ,neither ,christ's active obedience alone1 nor ,christ's obedient passion alone1 can save us4 ,as we shall see hereafter1 in our examination of the doctrine of ,justification1 the latter was needed as the ground upon which our penalty could be remitted2 the former as the ground upon which we might be admitted to the divine favor4 ,calvin has reflected the passive element in ,anselm's view1 in the following passages of his ,institutes3 ,,ii1 #ag3c--8;,god1 to whom we were hateful through sin1 was appeased by the death of his ,son1 and was made propitious to us40444 ,,ii1 #af3g--8;,it is necessary to consider how he substituted himself in order to pay the price of our redemption4 ,death held us under its yoke1 but he1 in our place1 delivered himself into its power1 that he might exempt us from it40444 ,,ii1 #af3b--8;,christ interposed and bore what1 by the just judgment of ,god1 was impending over sinners2 with his own blood expiated the sin which rendered them hateful to ,god2 by this expiation satisfied and duly propitiated the ,father2 by this intercession appeased his anger2 on this basis founded peace between ,god and men2 and by this tie secured the divine benevolence toward them40 ,it has been said that ,anselm regarded ,christ's death not as a vicarious punishment1 but as a voluntary sacrifice in compensation for which the guilty were released and justified4 ,so ,neander1 ,hist4 ,christ4 ,dogmas 7,bohn71 #b3eag1 understands ,anselm to teach 8the necessity of a satisfactio vicaria activa10 and says3 8,we do not find in his writings the doctrine of a satisfactio passiva3 he nowhere says that ,christ had endured the punishment of men40 ,shedd1 ,hist4 ,christ4 ,doctrine1 #b3bhb1 thinks this a misunderstanding of ,anselm4 ,the ,encyclopdia ,britannica takes the view of ,shedd1 when it speaks of ,christ's sufferings as penalty3 8,the justice of man demands satisfaction2 and as an insult to infinite honor is itself infinite1 the satisfaction must be infinite1 i4 e41 it must outweigh all that is not ,god4 ,such a penalty can only be paid by ,god himself1 and1 as a penalty for man1 must be paid under the form of man4 ,satisfaction is only possible through the ,god-man4 ,now this ,god-man1 as sinless1 is exempt from the punishment of sin2 his passion is therefore voluntary1 not given as due4 ,the merit of it is therefore infinite2 ,god's justice is thus appeased1 and his mercy may extend to man40 ,the truth then appears to be that ,anselm held ,christ's obedience to be passive1 in that he satisfied ,god's justice by enduring punishment which the sinner deserved2 but that he held this same obedience of ,christ to be active1 in that he endured this penalty voluntarily1 when there was no obligation upon him so to do4 ,shedd1 ,dogmatic ,theology1 #b3dca1 #dfa1 #dfb--8;,christ not only suffered the penalty1 but obeyed the precept1 of the law4 ,in this case law and justice get their whole dues4 ,but when lost man only suffers the penalty1 but does not obey the precept1 the law is defrauded of a part of its dues4 ,no law is completely obeyed1 if only its penalty is endured4444 ,consequently1 a sinner can never completely and exhaustively satisfy the divine law1 however much or long he may suffer1 because he cannot at one and the same time endure the penalty and obey the precept4 ,he owes #8ten thousand talents' and has #8not wherewith to pay' 7,mat4 #ah3bd1 #be71 ,but ,christ did both1 and therefore he #8magnified the law and made it honorable' 7,is4 #db3ba71 in an infinitely higher degree than the whole human family would have done1 had they all personally suffered for their sins40 ,cf4 ,edwards1 ,works1 #a3djf4 7c7 ,it allows disproportionate weight to those passages of ,scripture which represent the atonement under commercial analogies1 as the payment of a debt or ransom1 to the exclusion of those which describe it as an ethical fact1 whose value is to be estimated not quantitatively1 but qualitatively4 ,milton1 ,paradise ,lost1 #c3bji-bab--8;,die he1 or justice must1 unless for him ,some other1 able and as willing1 pay ,the rigid satisfaction1 death for death40 ,the main text relied upon by the advocates of the ,commercial theory is ,mat4 #bj3bh--8;give his life a ransom for many40 ,pfleiderer1 ,philosophy of ,religion1 #a3beg--8,the work of ,christ1 as ,anselm construed it1 was in fact nothing else than the prototype of the meritorious performances and satisfactions of the ecclesiastical saints1 and was therefore1 from the point of view of the medival church1 thought out quite logically4 ,all the more remarkable is it that the churches of the ,reformation could be satisfied with this theory1 notwithstanding that it stood in complete contradiction to their deeper moral consciousness4 ,if1 according to ,protestant principles generally1 there are no supererogatory meritorious works1 then one would suppose that such cannot be accepted even in the case of ,jesus40 ,e4 ,g4 ,robinson1 ,christian ,theology1 #beh--8,the ,anselmic theory was rejected by ,abelard for grounding the atonement in justice instead of benevolence1 and for taking insufficient account of the power of ,christ's sufferings and death in procuring a subjective change in man40 ,encyc4 ,brit41 #b3ic 7art43 ,anselm7--8,this theory has exercised immense influence on the form of church doctrine4 ,it is certainly an advance on the older patristic theory1 in so far as it substitutes for a contest between ,god and ,satan1 a contest between the goodness and justice of ,god2 but it puts the whole relation on a merely legal footing1 gives it no ethical bearing1 and neglects altogether the consciousness of the individual to be redeemed4 ,in this respect it contrasts unfavorably with the later theory of ,abelard40 7d7 ,it represents the atonement as having reference only to the elect1 and ignores the ,scripture declarations that ,christ died for all4 ,anselm1 like ,augustine1 limited the atonement to the elect4 ,yet ,leo the ,great1 in #dfa1 had affirmed that 8so precious is the shedding of ,christ's blood for the unjust1 that if the whole universe of captives would believe in the ,redeemer1 no chain of the devil could hold them0 7,crippen1 #acb74 ,bishop ,gailor1 of the ,episcopal ,church1 heard ,general ,booth at ,memphis say in #aijc3 8,friends1 ,jesus shed his blood to pay the price1 and he bought from ,god enough salvation to go round40 ,the ,bishop says3 8,i felt that his view of salvation was different from mine4 ,yet such teaching1 partial as it is1 lifts men by the thousand from the mire and vice of sin into the power and purity of a new life in ,jesus ,christ40 ,foster1 ,christian ,life and ,theology1 #bba--8;,anselm does not clearly connect the death of ,christ with the punishment of sin1 since he makes it a supererogatory work voluntarily done1 in consequence of which it is #8fitting' that forgiveness should be bestowed on sinners4444 ,yet his theory served to hand down to later theologians the great idea of the objective atonement40 7e7 ,it is defective in holding to a merely external transfer of the merit of ,christ's work1 while it does not clearly state the internal ground of that transfer1 in the union of the believer with ,christ4 ,this needed supplement1 namely1 the doctrine of the ,union of the ,believer with ,christ1 was furnished by ,thomas ,aquinas1 ,summa1 pars #c1 qus4 #h4 ,the ,anselmic theory is ,romanist in its tendency1 as the theory next to be mentioned is ,protestant in its tendency4 ,p4 ,s4 ,moxom asserts that salvation is not by substitution1 but by incorporation4 ,we prefer to say that salvation is by substitution1 but that the substitution is by incorporation4 ,incorporation involves substitution1 and another's pain inures to my account4 ,christ being incorporate with humanity1 all the exposures and liabilities of humanity fell upon him4 ,simon1 ,reconciliation by ,incarnation1 is an attempt to unite the two elements of the doctrine4 ,lidgett1 ,spir4 ,prin4 of ,atonement1 #ahb-ahi--8;,as ,anselm represents it1 ,christ's death is not ours in any such sense that we can enter into it4 ,bushnell justly charges that it leaves no moral dynamic in the ,cross40 ,for criticism of ,anselm1 see ,john ,caird1 ,fund4 ,ideas of ,christianity1 #b3agb-aic3 ,thomasius1 ,christi ,person und ,werk1 ,,iii1 #b3bcj-bda2 ,philippi1 ,glaubenslehre1 ,,iv1 #b3gj sq42 ,baur1 ,dogmengeschichte1 #b3daf sq42 ,shedd1 ,hist4 ,doct41 #b3bgc-bhf2 ,dale1 ,atonement1 #bgi-bib2 ,mc,ilvaine1 ,wisdom of ,holy ,scripture1 #aif-aii2 ,kreibig1 ,vershnungslehre1 #agf-agh4 #fth4 ,the ,ethical ,theory of the ,atonement4 ,in propounding what we conceive to be the true theory of the atonement1 it seems desirable to divide our treatment into two parts4 ,no theory can be satisfactory which does not furnish a solution of the two problems3 #a4 ,what did the atonement accomplish8 or1 in other words1 what was the object of ,christ's death8 ,the answer to this question must be a description of the atonement in its relation to holiness in ,god4 #b4 ,what were the means used8 or1 in other words1 how could ,christ justly die8 ,the answer to this question must be a description of the atonement as arising from ,christ's relation to humanity4 ,we take up these two parts of the subject in order4 ,edwards1 ,works1 #a3fji1 says that two things make ,christ's sufferings a satisfaction for human guilt3 7#a7 their equality or equivalence to the punishment that the sinner deserves2 7#b7 the union between him and them1 or the propriety of his being accepted1 in suffering1 as the representative of the sinner4 ,christ bore ,god's wrath3 7#a7 by the sight of sin and punishment2 7#b7 by enduring the effects of wrath ordered by ,god4 ,see also ,edwards1 ,sermon on the ,satisfaction of ,christ4 ,these statements of ,edwards suggest the two points of view from which we regard the atonement2 but they come short of the ,scriptural declarations1 in that they do not distinctly assert ,christ's endurance of penalty itself4 ,thus they leave the way open for the ,new ,school theories of the atonement1 propounded by the successors of ,edwards4 ,adolphe ,monod said well3 8,save first the holy law of my ,god1--after that you shall save me40 ,edwards felt the first of these needs1 for he says1 in his ,mysteries of ,scripture1 ,works1 #c3edb--8,the necessity of ,christ's satisfaction to divine justice is1 as it were1 the centre and hinge of all doctrines of pure revelation4 ,other doctrines are comparatively of little importance1 except as they have respect to this40 ,and in his ,work of ,redemption1 ,works1 #a3dab--8;,christ was born to the end that he might die2 and therefore he did1 as it were1 begin to die as soon as he was born40 ,see ,john #ab3cb--8;,and ,i1 if ,i be lifted up from the earth1 will draw all men unto myself4 ,but this he said1 signifying by what manner of death he should die40 ,christ was 8lifted up03 #a4 as a propitiation to the holiness of ,god1 which makes suffering to follow sin1 so affording the only ground for pardon without and peace within2 #b4 as a power to purify the hearts and lives of men1 ,jesus being as 8the serpent lifted up in the wilderness0 7,john #c3ad71 and we overcoming 8because of the blood of the ,lamb0 7,rev4 #ab3aa74 ,first1--the ,atonement as related to ,holiness in ,god4 ,the ,ethical theory holds that the necessity of the atonement is grounded in the holiness of ,god1 of which conscience in man is a finite reflection4 ,there is an ethical principle in the divine nature1 which demands that sin shall be punished4 ,aside from its results1 sin is essentially ill-deserving4 ,as we who are made in ,god's image mark our growth in purity by the increasing quickness with which we detect impurity1 and the increasing hatred which we feel toward it1 so infinite purity is a consuming fire to all iniquity4 ,as there is an ethical demand in our natures that not only others' wickedness1 but our own wickedness1 be visited with punishment1 and a keen conscience cannot rest till it has made satisfaction to justice for its misdeeds1 so there is an ethical demand of ,god's nature that penalty follow sin4 ,the holiness of ,god has conscience and penalty for its correlates and consequences4 ,gordon1 ,christ of ,to-day1 #baf--8;,in old ,athens1 the rock on whose top sat the ,court of the ,areopagus1 representing the highest reason and the best character of the ,athenian state1 had underneath it the ,cave of the ,furies40 ,shakespeare knew human nature and he bears witness to its need of atonement4 ,in his last ,will and ,testament he writes3 8,first1 ,i commend my soul into the hands of ,god1 my ,creator1 hoping and assuredly believing1 through the only merits of ,jesus ,christ my ,savior1 to be made partaker of life everlasting40 ,richard ,,iii1 #a3d--8;,i charge you1 as you hope to have redemption ,by ,christ's dear blood shed for our grievous sins1 ,that you depart and lay no hands on me40 ,richard ,,ii1 #d3a--8,the world's ,ransom1 blessed ,mary's ,son40 ,henry ,,vi1 #b;d part1 #c3b--8,that dread ,king took our state upon him1 ,to free us from his ,father's wrathful curse40 ,henry ,,iv1 #ast part1 #a3a--8,those holy fields1 ,over whose acres walked those blessed feet1 ,which fourteen hundred years ago were nailed ,for our advantage on the bitter ,cross40 ,measure for ,measure1 #b3b--8,why1 all the souls that are were forfeit once2 ,and he that might the vantage best have took ,found out the remedy40 ,henry ,,vi1 #b;d part1 #a3a--8,now1 by the death of him that died for all60 ,all's ,well that ,ends ,well1 #c3d--8,what angel shall ,bless this unworthy husband8 ,he cannot thrive ,unless her prayers1 whom heaven delights to hear ,and loves to grant1 reprieve him from the wrath ,of greatest justice40 ,see a good statement of the ,ethical theory of the ,atonement in its relation to ,god's holiness1 in ,denney1 ,studies in ,theology1 #ajj-abd4 ,punishment is the constitutional reaction of ,god's being against moral evil--the self-assertion of infinite holiness against its antagonist and would-be destroyer4 ,in ,god this demand is devoid of all passion1 and is consistent with infinite benevolence4 ,it is a demand that cannot be evaded1 since the holiness from which it springs is unchanging4 ,the atonement is therefore a satisfaction of the ethical demand of the divine nature1 by the substitution of ,christ's penal sufferings for the punishment of the guilty4 ,john ,wessel1 a ,reformer before the ,reformation 7#adai-adhi73 8,ipse deus1 ipse sacerdos1 ipse hostia1 pro se1 de se1 sibi satisfecit0--8,himself being at the same time ,god1 priest1 and sacrificial victim1 he made satisfaction to himself1 for himself i4 e41 for the sins of men to whom he had united himself1 and by himself by his own sinless sufferings40 ,quarles's ,emblems3 8,o groundless deeps6 ,o love beyond degree6 ,the ,offended dies1 to set the offender free60 ,spurgeon1 ,autobiography1 #a3ih--8,when ,i was in the hand of the ,holy ,spirit1 under conviction of sin1 ,i had a clear and sharp sense of the justice of ,god4 ,sin1 whatever it might be to other people1 became to me an intolerable burden4 ,it was not so much that ,i feared hell1 as that ,i feared sin2 and all the while ,i had upon my mind a deep concern for the honor of ,god's name and the integrity of his moral government4 ,i felt that it would not satisfy my conscience if ,i could be forgiven unjustly4 ,but then there came the question3 #8,how could ,god be just1 and yet justify me who had been so guilty8'444 ,the doctrine of the atonement is to my mind one of the surest proofs of the inspiration of ,holy ,scripture4 ,who would or could have thought of the just ,ruler dying for the unjust rebel80 ,this substitution is unknown to mere law1 and above and beyond the powers of law4 ,it is an operation of grace4 ,grace1 however1 does not violate or suspend law1 but takes it up into itself and fulfils it4 ,the righteousness of law is maintained1 in that the source of all law1 the judge and punisher1 himself voluntarily submits to bear the penalty1 and bears it in the human nature that has sinned4 ,matheson1 ,moments on the ,mount1 #bba--8;,in conscience1 man condemns and is condemned4 ,christ was ,god in the flesh1 both priest and sacrificial victim 7,heb4 #i3ab74 ,he is #8full of grace'--forgiving grace--but he is #8full of truth' also1 and so #8the only-begotten from the ,father' 7,john #a3ad74 ,not forgiveness that ignores sin1 not justice that has no mercy4 ,he forgave the sinner1 because he bore the sin40 ,kaftan1 referring to some modern theologians who have returned to the old doctrine but who have said that the basis of the atonement is1 not the juridical idea of punishment1 but the ethical idea of propitiation1 affirms as follows3 8,on the contrary the highest ethical idea of propitiation is just that of punishment4 ,take this away1 and propitiation becomes nothing but the inferior and unworthy idea of appeasing the wrath of an incensed deity4 ,precisely the idea of the vicarious suffering of punishment is the idea which must in some way be brought to a full expression for the sake of the ethical consciousness4 8,the conscience awakened by ,god can accept no forgiveness which is not experienced as at the same time a condemnation of sin4444 ,jesus1 though he was without sin and deserved no punishment1 took upon himself all the evils which have come into the world as the consequence and punishment of sin1 even to the shameful death on the ,cross at the hand of sinners4444 ,consequently for the good of man he bore all that which man had deserved1 and thereby has man escaped the final eternal punishment and has become a child of ,god4444 ,this is not merely a subjective conclusion upon the related facts1 but it is as objective and real as anything which faith recognizes and knows40 ,thus the atonement answers the ethical demand of the divine nature that sin be punished if the offender is to go free4 ,the interests of the divine government are secured as a first subordinate result of this satisfaction to ,god himself1 of whose nature the government is an expression2 while1 as a second subordinate result1 provision is made for the needs of human nature1--on the one hand the need of an objective satisfaction to its ethical demand of punishment for sin1 and on the other the need of a manifestation of divine love and mercy that will affect the heart and move it to repentance4 ,the great classical passage with reference to the atonement is ,rom4 #c3be1 #bf--8whom ,god set forth to be a propitiation1 through faith1 in his blood1 to show his righteousness because of the passing over of the sins done aforetime1 in the forbearance of ,god2 for the showing1 ,i say1 of his righteousness at this present season3 that he might himself be just1 and the justifier of him that hath faith is ,jesus40 ,or1 somewhat more freely translated1 the passage would read3--8whom ,god hath set forth in his blood as a propitiatory sacrifice1 through faith1 to show forth his righteousness on account of the pretermission of past offenses in the forbearance of ,god2 to declare his righteousness in the time now present1 so that he may be just and yet may justify him who believeth in ,jesus40 ,,exposition ,,of ,,rom4 #c3be1 #bf4--,these verses are an expanded statement of the subject of the epistle--the revelation of the 8righteousness of ,god0 7 the righteousness which ,god provides and which ,god accepts7--which had been mentioned in #a3ag1 but which now has new light thrown upon it by the demonstration1 in #a3ah-c3bj1 that both ,gentiles and ,jews are under condemnation1 and are alike shut up for salvation to some other method than that of works4 ,we subjoin the substance of ,meyer's comments upon this passage4 8,verse #be4 #8,god has set forth ,christ as an effectual propitiatory offering1 through faith1 by means of his blood1' i4 e41 in that he caused him to shed his blood4 belongs to 1 not to 4 ,the purpose of this setting forth in his blood is 1 #8for the display of his judicial and punitive righteousness1' which received its satisfaction in the death of ,christ as a propitiatory offering1 and was thereby practically demonstrated and exhibited4 #8,on account of the passing-by of sins that had previously taken place1' i4 e41 because he had allowed the pre-,christian sins to go without punishment1 whereby his righteousness had been lost sight of and obscured1 and had come to need an 1 or exhibition to men4 ,omittance is not acquittance4 1 passing-by1 is intermediate between pardon and punishment4 #8,in virtue of the forbearance of ,god' expresses the motive of the 4 ,before ,christ's sacrifice1 ,god's administration was a scandal1--it needed vindication4 ,the atonement is ,god's answer to the charge of freeing the guilty4 8,verse #bf4 is not epexegetical of 1 but presents the teleology of the 1 the final aim of the whole affirmation from to --namely1 first1 ,god's being just1 and secondly1 his appearing just in consequence of this4 ,justus et justificans1 instead of justus et condemnans1 this is the summum paradoxon evangelicum4 ,of this revelation of righteousness1 not through condemnation1 but through atonement1 grace is the determining ground40 ,we repeat what was said on pages #gai1 #gbj1 with regard to the teaching of the passage1 namely1 that it shows3 7#a7 that ,christ's death is a propitiatory sacrifice2 7#b7 that its first and main effect is upon ,god2 7#c7 that the particular attribute in ,god which demands the atonement in his justice1 or holiness2 7#d7 that the satisfaction of this holiness is the necessary condition of ,god's justifying the believer4 ,it is only incidentally and subordinately that the atonement is a necessity to man2 ,paul speaks of it here mainly as a necessity to ,god4 ,christ suffers1 indeed1 that ,god may appear righteous2 but behind the appearance lies the reality2 the main object of ,christ's suffering is that ,god may be righteous1 while he pardons the believing sinner2 in other words1 the ground of the atonement is something internal to ,god himself4 ,see ,heb4 #b3aj--;it 8became0 ,god it was morally fitting in ,god1 to make ,christ suffer2 cf4 ,zech4 #f3h--8they that go toward the north country have quieted my spirit in the north country0--the judgments inflicted on ,babylon have satisfied my justice4 ,charnock3 8,he who once #8quenched the violence of fire' for those ,hebrew children1 has also quenched the fires of ,god's anger against the sinner1 hotter than furnace heated seven times40 ,the same ,god who is a ,god of holiness1 and who in virtue of his holiness must punish human sin1 is also a ,god of mercy1 and in virtue of his mercy himself bears the punishment of human sin4 ,dorner1 ,gesch4 prot4 ,theologie1 #ih--8;,christ is not only mediator between ,god and man1 but between the just ,god and the merciful ,god0--cf4 ,ps4 #he3aj--8,mercy and truth are met together2 righteousness and peace have kissed each other10 8,conscience demands vicariousness1 for conscience declares that a gratuitous pardon would not be just02 see ,knight1 ,colloquia ,peripatetica1 #hh4 ,lidgett1 ,spir4 ,principle of the ,atonement1 #bai1 #cjd--8,the ,atonement #a4 has ,godward significance2 #b4 consists in our ,lord's endurance of death on our behalf2 #c4 the spirit in which he endured death is of vital importance to the efficacy of his sacrifice1 namely1 obedience4444 ,god gives repentance1 yet requires it2 he gives atonement1 yet requires it4 #8,thanks be to ,god for his unspeakable gift' 7#b ,cor4 #i3ae740 ,simon1 in ,expositor1 #f3cba-ccd 7for substance7--8,as in prayer we ask ,god to energize us and enable us to obey his law1 and he answers by entering our hearts and obeying in us and for us3 as we pray for strength in affliction1 and find him helping us by putting his ,spirit into us1 and suffering in us and for us2 so in atonement1 ,christ1 the manifested ,god1 obeys and suffers in our stead4 ,even the moral theory implies substitution also4 ,god in us obeys his own law and bears the sorrows that sin has caused4 ,why can he not1 in human nature1 also endure the penalty of sin8 ,the possibility of this cannot be consistently denied by any who believe in divine help granted in answer to prayer4 ,the doctrine of the atonement and the doctrine of prayer stand or fall together40 ,see on the whole subject1 ,shedd1 ,discourses and ,essays1 #bgb-cbd1 ,philosophy of ,history1 #fe-fi1 and ,dogmatic ,theology1 #b3dja-dfc2 ,magee1 ,atonement and ,sacrifice1 #bg1 #ec1 #beh2 ,edwards's ,works1 #d3adj sq42 ,weber1 ,vom ,zorne ,gottes1 #bad-ccd2 ,owen1 on ,divine ,justice1 in ,works1 #aj3ejj-eab2 ,philippi1 ,glaubenslehre1 ,,iv1 #b3bg-aad2 ,hopkins1 ,works1 #a3cai-cfh2 ,schberlein1 in ,studien und ,kritiken1 #ahde3bfg-cah1 and #ahdg3g-gj1 also in ,herzog1 ,encyclopdie1 art43 ,vershnung2 ,jahrbuch f4 d4 ,theol41 #c3gac1 and #h3bac2 ,macdonnell1 ,atonement1 #aae-bad2 ,luthardt1 ,saving ,truths1 #aad-ach2 ,baird1 ,elohim ,revealed1 #fje-fcg2 ,lawrence1 in ,bib4 ,sac41 #bj3ccb-cci2 ,kreibig1 ,vershnungslehre2 ,waffle1 in ,bap4 ,rev41 #ahhb3bfc-bhf2 ,dorner1 ,glaubenslehre1 #b3fda-ffb 7,syst4 ,doct41 #d3ajg-abd72 ,remensnyder1 ,the ,atonement and ,modern ,thought4 ,secondly1--the ,atonement as related to ,humanity in ,christ4 ,the ,ethical theory of the atonement holds that ,christ stands in such relation to humanity1 that what ,god's holiness demands ,christ is under obligation to pay1 longs to pay1 inevitably does pay1 and pays so fully1 in virtue of his two-fold nature1 that every claim of justice is satisfied1 and the sinner who accepts what ,christ has done in his behalf is saved4 ,dr4 ,r4 ,w4 ,dale1 in his work on ,the ,atonement1 states the question before us3 8,what must be ,christ's relation to men1 in order to make it possible that he should die for them80 ,we would change the form of the question1 so that it should read3 8,what must be ,christ's relation to men1 in order to make it not only possible1 but just and necessary1 that he should die for them80 ,dale replies1 for substance1 that ,christ must have had an original and central relation to the human race and to every member of it2 see ,denney1 ,death of ,christ1 #cah4 ,in our treatment of ,ethical ,monism1 of the ,trinity1 and of the ,person of ,christ1 we have shown that ,christ1 as ,logos1 as the immanent ,god1 is the ,life of humanity1 laden with responsibility for human sin1 while yet he personally knows no sin4 ,of this race-responsibility and race-guilt which ,christ assumed1 and for which he suffered so soon as man had sinned1 ,christ's obedience and suffering in the flesh were the visible reflection and revelation4 ,only in ,christ's organic union with the race can we find the vital relation which will make his vicarious sufferings either possible or just4 ,only when we regard ,calvary as revealing eternal principles of the divine nature1 can we see how the sufferings of those few hours upon the ,cross could suffice to save the millions of mankind4 ,dr4 ,e4 ,y4 ,mullins has set forth the doctrine of the ,atonement in five propositions3 8#a4 ,in order to atonement ,christ became vitally united to the human race4 ,it was only by assuming the nature of those he would redeem that he could break the power of their captor4444 ,the human race may be likened to many sparrows who had been caught in the snare of the fowler1 and were hopelessly struggling against their fate4 ,a great eagle swoops down from the sky1 becomes entangled with the sparrows in the net1 and then spreading his mighty wings he soars upward bearing the snare and captives and breaking its meshes he delivers himself and them4444 ,christ the fountain head of life imparting his own vitality to the redeemed1 and causing them to share in the experiences of ,gethsemane and ,calvary1 breaking thus for them the power of sin and death--this is the atonement1 by virtue of which sin is put away and man is united to ,god40 ,dr4 ,mullins properly regards this view of atonement as too narrow1 inasmuch as it disregards the differences between ,christ and men arising from his sinlessness and his deity4 ,he adds therefore that 8#b4 ,christ became the substitute for sinners2 #c4 became the representative of men before ,god2 #d4 gained power over human hearts to win them from sin and reconcile them to ,god2 and #e4 became a propitiation and satisfaction1 rendering the remission of sins consistent with the divine holiness40 ,if ,christ's union with the race be one which begins with creation and antedates the ,fall1 all of the later points in the above scheme are only natural correlates and consequences of the first1--substitution1 representation1 reconciliation1 propitiation1 satisfaction1 are only different aspects of the work which ,christ does for us1 by virtue of the fact that he is the immanent ,god1 the ,life of humanity1 priest and victim1 condemning and condemned1 atoning and atoned4 ,we have seen how ,god can justly demand satisfaction2 we now show how ,christ can justly make it2 or1 in other words1 how the innocent can justly suffer for the guilty4 ,the solution of the problem lies in ,christ's union with humanity4 ,the first result of that union is obligation to suffer for men2 since1 being one with the race1 ,christ had a share in the responsibility of the race to the law and the justice of ,god4 ,in him humanity was created2 at every stage of its existence humanity was upheld by his power2 as the immanent ,god he was the life of the race and of every member of it4 ,christ's sharing of man's life justly and inevitably subjected him to man's exposures and liabilities1 and especially to ,god's condemnation on account of sin4 ,in the seventh chapter of ,elsie ,venner1 ,oliver ,wendell ,holmes makes the ,reverend ,mr4 ,honeywood lay aside an old sermon on ,human ,nature1 and write one on ,the ,obligations of an infinite ,creator to a finite ,creature4 ,a4 ,j4 ,f4 ,behrends grounded our ,lord's representative relation not in his human nature but in his divine nature4 8,he is our representative not because he was in the loins of ,adam1 but because we1 ,adam included1 were in his loins4 ,personal created existence is grounded in the ,logos1 so that ,god must deal with him as well as with every individual sinner1 and sin and guilt and punishment must smite the ,logos as well as the sinner1 and that1 whether the sinner is saved or not4 ,this is not1 as is often charged1 a denial of grace or of freedom in grace1 for it is no denial of freedom or grace to show that they are eternally rational and conformable to eternal law4 ,in the ideal sphere1 necessity and freedom1 law and grace1 coalesce40 ,j4 ,c4 ,c4 ,clarke1 ,man and his ,divine ,father1 #chg--8,vicarious atonement does not consist in any single act4444 ,no one act embraces it all1 and no one definition can compass it40 ,in this sense we may adopt the words of ,forsyth3 8,in the atonement the ,holy ,father dealt with a world's sin on 7not in7 a world-soul40 ,g4 ,b4 ,foster1 on ,mat4 #bf3ec1 #ed--8,thinkest thou that ,i cannot beseech my ,father1 and he shall even now send me more than twelve legions of angels8 ,how then should the ,scriptures be fulfilled1 that thus it must be80 8,on this #8must be' the ,scripture is based1 not this #8must be' on the ,scripture4 ,the #8must be' was the ethical demand of his connection with the race4 ,it would have been immoral for him to break away from the organism4 ,the law of the organism is3 ,from each according to ability2 to each according to need4 ,david in song1 ,aristotle in logic1 ,darwin in science1 are under obligation to contribute to the organism the talent they have4 ,shall they be under obligation1 and ,jesus go scot-free8 ,but ,jesus can contribute atonement1 and because he can1 he must4 ,moreover1 he is a member1 not only of the whole1 but of each part1--,rom4 #ab3e--#8members one of another4' ,as membership of the whole makes him liable for the sin of the whole1 so his being a member of the part makes him liable for the sin of that part40 ,fairbairn1 ,place of ,christ in ,modern ,theology1 #dhc1 #dhd--8,there is a sense in which the ,patripassian theory is right2 the ,father did suffer2 though it was not as the ,son that he suffered1 but in modes distinct and different4444 ,through his pity the misery of man became his sorrow4444 ,there is a disclosure of his suffering in the surrender of the ,son4 ,this surrender represented the sacrifice and passion of the whole ,godhead4 ,here degree and proportion are out of place2 were it not1 we might say that the ,father suffered more in giving than the ,son in being given4 ,he who gave to duty had not the reward of him who rejoiced to do it4444 ,one member of the ,trinity could not suffer without all suffering4444 ,the visible sacrifice was that of the ,son2 the invisible sacrifice was that of the ,father40 ,the ,andover ,theory1 represented in ,progressive ,orthodoxy1 #dc-ec1 affirms not only the ,moral ,influence of the ,atonement1 but also that the whole race of mankind is naturally in ,christ and was therefore punished in and by his suffering and death2 quoted in ,hovey1 ,manual of ,christian ,theology1 #bfi2 see ,hovey's own view1 #bgj-bgf1 though he does not seem to recognize the atonement as existing before the incarnation4 ,christ's share in the responsibility of the race to the law and justice of ,god was not destroyed by his incarnation1 nor by his purification in the womb of the virgin4 ,in virtue of the organic unity of the race1 each member of the race since ,adam has been born into the same state into which ,adam fell4 ,the consequences of ,adam's sin1 both to himself and to his posterity1 are3 7#a7 depravity1 or the corruption of human nature2 7#b7 guilt1 or obligation to make satisfaction for sin to the divine holiness2 7#c7 penalty1 or actual endurance of loss or suffering visited by that holiness upon the guilty4 ,moberly1 ,atonement and ,personality1 #aag--8;,christ had taken upon him1 as the living expression of himself1 a nature which was weighed down1 not merely by present incapacities1 but by present incapacities as part of the judicial necessary result of accepted and inherent sinfulness4 ,human nature was not only disabled but guilty1 and the disabilities were themselves a consequence and aspect of the guilt02 see review of ,moberly by ,rashdall1 in ,jour4 ,theol4 ,studies1 #c3aih-baa4 ,lidgett1 ,spir4 ,princ4 of ,atonement1 #aff-afh1 criticizes ,dr4 ,dale for neglecting the fatherly purpose of the ,atonement to serve the moral training of the child--punishment marking ill-desert in order to bring this ill-desert to the consciousness of the offender1--and for neglecting also the positive assertion in the atonement that the law is holy and just and good--something more than the negative expression of sin's ill-desert4 ,see especially ,lidgett's chapter on the relation of our ,lord to the human race1 #cea-cgh1 in which he grounds the atonement in the solidarity of mankind1 its organic union with the ,son of ,god1 and ,christ's immanence in humanity4 ,bowne1 ,the ,atonement1 #aja--8,something like this work of grace was a moral necessity with ,god4 ,it was an awful responsibility that was taken when our human race was launched with its fearful possibilities of good and evil4 ,god thereby put himself under infinite obligation to care for his human family2 and reflections upon his position as ,creator and ,ruler1 instead of removing only make more manifest this obligation4 ,so long as we conceive of ,god as sitting apart in supreme ease and self-satisfaction1 he is not love at all1 but only a reflex of our selfishness and vulgarity4 ,so long as we conceive him as bestowing upon us out of his infinite fulness but at no real cost to himself1 he sinks before the moral heroes of the race4 ,there is ever a higher thought possible1 until we see ,god taking the world upon his heart1 entering into the fellowship of our sorrow1 and becoming the supreme burdenbearer and leader in all self-sacrifice4 ,then only are the possibilities of grace and love and moral heroism and condescension filled up1 so that nothing higher remains4 ,and the work of ,christ himself1 so far as it was an historical event1 must be viewed1 not merely as a piece of history1 but also as a manifestation of that ,cross which was hidden in the divine love from the foundation of the world1 and which is involved in the existence of the human world at all40 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #b3ij1 #ia--8;,conceive of the ideal of moral perfection incarnate in a human personality1 and at the same time one who loves us with a love so absolute that he identifies himself with us and makes our good and evil his own--bring together these elements in a living1 conscious human spirit1 and you have in it a capacity of shame and anguish1 a possibility of bearing the burden of human guilt and wretchedness1 which lost and guilty humanity can never bear for itself40 ,if ,christ had been born into the world by ordinary generation1 he too would have had depravity1 guilt1 penalty4 ,but he was not so born4 ,in the womb of the ,virgin1 the human nature which he took was purged from its depravity4 ,but this purging away of depravity did not take away guilt1 or penalty4 ,there was still left the just exposure to the penalty of violated law4 ,although ,christ's nature was purified1 his obligation to suffer yet remained4 ,he might have declined to join himself to humanity1 and then he need not have suffered4 ,he might have sundered his connection with the race1 and then he need not have suffered4 ,but once born of the ,virgin1 once possessed of the human nature that was under the curse1 he was bound to suffer4 ,the whole mass and weight of ,god's displeasure against the race fell on him1 when once he became a member of the race4 ,because ,christ is essential humanity1 the universal man1 the life of the race1 he is the central brain to which and through which all ideas must pass4 ,he is the central heart to which and through which all pains must be communicated4 ,you cannot telephone to your friend across the town without first ringing up the central office4 ,you cannot injure your neighbor without first injuring ,christ4 ,each one of us can say of him3 8,against thee1 thee only1 have ,i sinned0 7,ps4 #ea3d74 ,because of his central and all-inclusive humanity1 he must bear in his own person all the burdens of humanity1 and must be 8the ,lamb of ,god1 that0 taketh1 and so 8taketh away1 the sin of the world0 7,john #a3bi74 ,simms ,reeves1 the great ,english tenor1 said that the passion-music was too much for him2 he was found completely overcome after singing the prophet's words in ,lam4 #a3ab--8;,is it nothing to you1 all ye that pass by8 ,behold1 and see if there be any sorrow like unto my sorrow1 which is brought upon me1 ,wherewith ,jehovah hath afflicted me in the day of his fierce anger40 ,father ,damien gave his life in ministry to the lepers' colony of the ,hawaiian ,islands4 ,though free from the disease when he entered1 he was at last himself stricken with the leprosy1 and then wrote3 8,i must now stay with my own people40 ,once a leper1 there was no release4 ,when ,christ once joined himself to humanity1 all the exposures and liabilities of humanity fell upon him4 ,through himself personally without sin1 he was made sin for us4 ,christ inherited guilt and penalty4 ,heb4 #b3ad1 #ae--8,since then the children are sharers in flesh and blood1 he also himself in like manner partook of the same2 that through death he might bring to naught him that had the power of death1 that is1 the devil2 and might deliver all them who through fear of death were all their life-time subject to bondage40 ,only ,god can forgive sin1 because only ,god can feel it in its true heinousness and rate it at its true worth4 ,christ could forgive sin because he added to the divine feeling with regard to sin the anguish of a pure humanity on account of it4 ,shelley1 ,julian and ,maddolo3 8,me1 whose heart a stranger's tear might wear1 ,as water-drops the sandy fountain-stone2 ,me1 who am as a nerve o'er which do creep ,the ,else unfelt oppressions of the earth40 ,s4 ,w4 ,culver3 8,we cannot be saved1 as we are taught geometry1 by lecture and diagram4 ,no person ever yet saved another from drowning by standing coolly by and telling him the importance of rising to the surface and the necessity of respiration4 ,no1 he must plunge into the destructive element1 and take upon himself the very condition of the drowning man1 and by the exertion of his own strength1 by the vigor of his own life1 save him from the impending death4 ,when your child is encompassed by the flames that consume your dwelling1 you will not save him by calling to him from without4 ,you must make your way through the devouring flame1 till you come personally into the very conditions of his peril and danger1 and1 thence returning1 bear him forth to freedom and safety40 ,notice1 however1 that this guilt which ,christ took upon himself by his union with humanity was3 7#a7 not the guilt of personal sin--such guilt as belongs to every adult member of the race2 7#b7 not even the guilt of inherited depravity--such guilt as belongs to infants1 and to those who have not come to moral consciousness2 but 7#c7 solely the guilt of ,adam's sin1 which belongs1 prior to personal transgression1 and apart from inherited depravity1 to every member of the race who has derived his life from ,adam4 ,this original sin and inherited guilt1 but without the depravity that ordinarily accompanies them1 ,christ takes1 and so takes away4 ,he can justly bear penalty1 because he inherits guilt4 ,and since this guilt is not his personal guilt1 but the guilt of that one sin in which 8all sinned0--the guilt of the common transgression of the race in ,adam1 the guilt of the root-sin from which all other sins have sprung--he who is personally pure can vicariously bear the penalty due to the sin of all4 ,christ was conscious of innocence in his personal relations1 but not in his race relations4 ,he gathered into himself all the penalties of humanity1 as ,winkelried gathered into his own bosom at ,sempach the pikes of the ,austrians and so made a way for the victorious ,swiss4 ,christ took to himself the shame of humanity1 as the mother takes upon her the daughter's shame1 repenting of it and suffering on account of it4 ,but this could not be in the case of ,christ unless there had been a tie uniting him to men far more vital1 organic1 and profound than that which unites mother and daughter4 ,christ is naturally the life of all men1 before he becomes spiritually the life of true believers4 ,matheson1 ,spir4 ,devel4 of ,st4 ,paul1 #aig-bae1 #bdd1 speaks of ,christ's secular priesthood1 of an outer as well as an inner membership in the body of ,christ4 ,he is sacrificial head of the world as well as sacrificial head of the church4 ,in ,paul's latest letters1 he declares of ,christ that he is 8the ,savior of all men1 specially of them that believe0 7#a ,tim4 #d3aj74 ,there is a grace that 8hath appeared1 bringing salvation to all men0 7,tit4 #b3aa74 ,he 8gave gifts unto men0 7,eph4 #d3h71 8,yea1 among the rebellious also1 that ,jehovah ,god might dwell with them0 7,ps4 #fh3ah74 8,every creature of ,god is good1 and nothing is to be rejected0 7#a ,tim4 #d3d74 ,royce1 ,world and ,individual1 #b3djh--8,our sorrows are identically ,god's own sorrows4444 ,i sorrow1 but the sorrow is not only mine4 ,this same sorrow1 just as it is for me1 is ,god's sorrow4444 ,the divine fulfilment can be won only through the sorrows of time4444 ,unless ,god knows sorrow1 he knows not the highest good1 which consists in the overcoming of sorrow40 ,godet1 in ,the ,atonement1 #cca-cea--8;,jesus condemned sin as ,god condemned it4 ,when he felt forsaken on the ,cross1 he performed that act by which the offender himself condemns his sin1 and by that condemnation1 so far as it depends on himself1 makes it to disappear4 ,there is but one conscience in all moral beings4 ,this echo in ,christ of ,god's judgment against sin was to re-echo in all other human consciences4 ,this has transformed ,god's love of compassion into a love of satisfaction4 ,holiness joins suffering to sin4 ,but the element of reparation in the ,cross was not in the suffering but in the submission4 ,the child who revolts against its punishment has made no reparation at all4 ,we appropriate ,christ's work when we by faith ourselves condemn sin and accept him40 ,if it be asked whether this is not simply a suffering for his own sin1 or rather for his own share of the sin of the race1 we reply that his own share in the sin of the race is not the sole reason why he suffers2 it furnishes only the subjective reason and ground for the proper laying upon him of the sin of all4 ,christ's union with the race in his incarnation is only the outward and visible expression of a prior union with the race which began when he created the race4 ,as 8in him were all things created10 and as 8in him all things consist10 or hold together 7,col4 #a3af1 #ag71 it follows that he who is the life of humanity must1 though personally pure1 be involved in responsibility for all human sin1 and 8it was necessary that the ,christ should suffer0 7,acts #ag3c74 ,this suffering was an enduring of the reaction of the divine holiness against sin and so was a bearing of penalty 7,is4 #ec3f2 ,gal4 #c3ac71 but it was also the voluntary execution of a plan that antedated creation 7,phil4 #b3f1 #g71 and ,christ's sacrifice in time showed what had been in the heart of ,god from eternity 7,heb4 #i3ad2 ,rev4 #ac3h74 ,our treatment is intended to meet the chief modern objection to the atonement4 ,greg1 ,creed of ,christendom1 #b3bbb1 speaks of 8the strangely inconsistent doctrine that ,god is so just that he could not let sin go unpunished1 yet so unjust that he could punish it in the person of the innocent4444 ,it is for orthodox dialectics to explain how the divine justice can be impugned by pardoning the guilty1 and yet vindicated by punishing the innocent0 7quoted in ,lias1 ,atonement1 #af74 ,in order to meet this difficulty1 the following accounts of ,christ's identification with humanity have been given3 #a4 ,that of ,isaac ,watts 7see ,bib4 ,sac41 #ahge3dba74 ,this holds that the humanity of ,christ1 both in body and soul1 prexisted before the incarnation1 and was manifested to the patriarchs4 ,we reply that ,christ's human nature is declared to be derived from the ,virgin4 #b4 ,that of ,r4 ,w4 ,dale 7,atonement1 #bfe-ddj74 ,this holds that ,christ is responsible for human sin because1 as the ,upholder and ,life of all1 he is naturally one with all men1 and is spiritually one with all believers 7,acts #ag3bh--8;in him we live1 and move1 and have our being02 ,col4 #a3ag--8;in him all things consist02 ,john #ad3bj--8;,i am in my ,father1 and ye in me1 and ,i in you074 ,if ,christ's bearing our sins1 however1 is to be explained by the union of the believer with ,christ1 the effect is made to explain the cause1 and ,christ could have died only for the elect 7see a review of ,dale1 in ,brit4 ,quar4 ,rev41 ,apr41 #ahgf3bba-bbe74 ,the union of ,christ with the race by creation--a union which recognizes ,christ's purity and man's sin--still remains as a most valuable element of truth in the theory of ,dr4 ,dale4 #c4 ,that of ,edward ,irving4 ,christ has a corrupted nature1 an inborn infirmity and depravity1 which he gradually overcomes4 ,but the ,scriptures1 on the contrary1 assert his holiness and separateness from sinners4 7,see references1 on pages #gdd-gdg47 #d4 ,that of ,john ,miller1 ,theology1 #aad-abh2 also in his chapter3 ,was ,christ in ,adam8 in ,questions ,awakened by the ,bible4 ,christ1 as to his human nature1 although created pure1 was yet1 as one of ,adam's posterity1 conceived of as a sinner in ,adam4 ,to him attached 8the guilt of the act in which all men stood together in a federal relation4444 ,he was decreed to be guilty for the sins of all mankind40 ,although there is a truth contained in this statement1 it is vitiated by ,miller's federalism and creatianism4 ,arbitrary imputation and legal fiction do not help us here4 ,we need such an actual union of ,christ with humanity1 and such a derivation of the substance of his being1 by natural generation from ,adam1 as will make him not simply the constructive heir1 but the natural heir1 of the guilt of the race4 ,we come1 therefore1 to what we regard as the true view1 namely3 #e4 ,that the humanity of ,christ was not a new creation1 but was derived from ,adam1 through ,mary his mother2 so that ,christ1 so far as his humanity was concerned1 was in ,adam just as we were1 and had the same race-responsibility with ourselves4 ,as ,adam's descendant1 he was responsible for ,adam's sin1 like every other member of the race2 the chief difference being1 that while we inherit from ,adam both guilt and depravity1 he whom the ,holy ,spirit purified1 inherited not the depravity1 but only the guilt4 ,christ took to himself1 not sin 7depravity71 but the consequences of sin4 ,in him there was abolition of sin1 without abolition of obligation to suffer for sin2 while in the believer1 there is abolition of obligation to suffer1 without abolition of sin itself4 ,the justice of ,christ's sufferings has been imperfectly illustrated by the obligation of the silent partner of a business firm to pay debts of the firm which he did not personally contract2 or by the obligation of the husband to pay the debts of his wife2 or by the obligation of a purchasing country to assume the debts of the province which it purchases 7,wm4 ,ashmore74 ,there have been men who have spent the strength of a lifetime in clearing off the indebtedness of an insolvent father1 long since deceased4 ,they recognized an organic unity of the family1 which morally1 if not legally1 made their father's liabilities their own4 ,so1 it is said1 ,christ recognized the organic unity of the race1 and saw that1 having become one of that sinning race1 he had involved himself in all its liabilities1 even to the suffering of death1 the great penalty of sin4 ,the fault of all the analogies just mentioned is that they are purely commercial4 ,a transference of pecuniary obligation is easier to understand than a transference of criminal liability4 ,i cannot justly bear another's penalty1 unless ,i can in some way share his guilt4 ,the theory we advocate shows how such a sharing of our guilt on the part of ,christ was possible4 ,all believers in substitution hold that ,christ bore our guilt3 8,my soul looks back to see ,the burdens thou didst bear ,when hanging on the accursed tree1 ,and hopes her guilt was there40 ,but we claim that1 by virtue of ,christ's union with humanity1 that guilt was not only an imputed1 but also an imparted1 guilt4 ,with ,christ's obligation to suffer1 there were connected two other1 though minor1 results of his assumption of humanity3 first1 the longing to suffer2 and secondly1 the inevitableness of his suffering4 ,he felt the longing to suffer which perfect love to ,god must feel1 in view of the demands upon the race1 of that holiness of ,god which he loved more than he loved the race itself2 which perfect love to man must feel1 in view of the fact that bearing the penalty of man's sin was the only way to save him4 ,hence we see ,christ pressing forward to the cross with such majestic determination that the disciples were amazed and afraid 7,mark #aj3cb74 ,hence we hear him saying3 8,with desire have ,i desired to eat this passover0 7,luke #bc3ae72 8,i have a baptism to be baptised with2 and how am ,i straitened till it be accomplished60 7,luke #ab3ej74 ,here is the truth in ,campbell's theory of the atonement4 ,christ is the great ,penitent before ,god1 making confession of the sin of the race1 which others of that race could neither see nor feel4 ,but the view we present is a larger and completer one than that of ,campbell1 in that it makes this confession and reparation obligatory upon ,christ1 as ,campbell's view does not1 and recognizes the penal nature of ,christ's sufferings1 which ,campbell's view denies4 ,lias1 ,atonement1 #gi--8,the head of a clan1 himself intensely loyal to his king1 finds that his clan have been involved in rebellion4 ,the more intense and perfect his loyalty1 the more thorough his nobleness of heart and affection for his people1 the more inexcusable and flagrant the rebellion of those for whom he pleads1--the more acute would be his agony1 as their representative and head4 ,nothing would be more true to human nature1 in the best sense of those words1 than that the conflict between loyalty to his king and affection for his vassals should induce him to offer his life for theirs1 to ask that the punishment they deserved should be inflicted on him40 ,the second minor consequence of ,christ's assumption of humanity was1 that1 being such as he was1 he could not help suffering2 in other words1 the obligatory and the desired were also the inevitable4 ,since he was a being of perfect purity1 contact with the sin of the race1 of which he was a member1 necessarily involved an actual suffering1 of an intenser kind than we can conceive4 ,sin is self-isolating1 but love and righteousness have in them the instinct of human unity4 ,in ,christ all the nerves and sensibilities of humanity met4 ,he was the only healthy member of the race4 ,when life returns to a frozen limb1 there is pain4 ,so ,christ1 as the only sensitive member of a benumbed and stupefied humanity1 felt all the pangs of shame and suffering which rightfully belonged to sinners2 but which they could not feel1 simply because of the depth of their depravity4 ,because ,christ was pure1 yet had united himself to a sinful and guilty race1 therefore 8it must needs be that ,christ should suffer0 7,a4 ,v47 or1 8it behooved the ,christ to suffer0 7,rev4 ,vers41 ,acts #ag3c72 see also ,john #c3ad--8so must the ,son of man be lifted up0--8,the ,incarnation1 under the actual circumstances of humanity1 carried with it the necessity of the ,passion0 7,westcott1 in ,bib4 ,com41 in loco74 ,compare ,john ,woolman's ,journal1 #d1 #e--8,o ,lord1 my ,god1 the amazing horrors of darkness were gathered about me1 and covered me all over1 and ,i saw no way to go forth2 ,i felt the depth and extent of the misery of my fellow creatures1 separated from the divine harmony1 and it was greater than ,i could bear1 and ,i was crushed down under it2 ,i lifted up my head1 ,i stretched out my arm1 but there was none to help me2 ,i looked round about1 and was amazed4 ,in the depths of misery1 ,i remembered that thou art omnipotent and that ,i had called thee ,father40 ,he had vision of a 8dull1 gloomy mass10 darkening half the heavens1 and he was told that it was 8human beings1 in as great misery as they could be and live2 and he was mixed with them1 and henceforth he might not consider himself a distinct and separate being40 ,this suffering in and with the sins of men1 which ,dr4 ,bushnell emphasized so strongly1 though it is not1 as he thought1 the principal element1 is notwithstanding an indispensable element in the atonement of ,christ4 ,suffering in and with the sinner is one way1 though not the only way1 in which ,christ is enabled to bear the wrath of ,god which constitutes the real penalty of sin4 ,,exposition ,,of #b ,,cor4 #e3ba4--;,it remains for us to adduce the ,scriptural proof of this natural assumption of human guilt by ,christ4 ,we find it in #b ,cor4 #e3ba--8;,him who knew no sin he made to be sin on our behalf2 that we might become the righteousness of ,god in him40 8,righteousness0 here cannot mean subjective purity1 for then 8made to be sin0 would mean that ,god made ,christ to be subjectively depraved4 ,as ,christ was not made unholy1 the meaning cannot be that we are made holy persons in him4 ,meyer calls attention to this parallel between 8righteousness0 and 8sin03--8,that we might become the righteousness of ,god in him0 that we might become justified persons4 ,correspondingly1 8made to be sin on our behalf0 must made to be a condemned person4 8,him who knew no sin0 ,christ had no experience of sin--this was the necessary postulate of his work of atonement4 8,made sin for us10 therefore1 is the abstract for the concrete1 and made a sinner1 in the sense that the penalty of sin fell upon him4 ,so ,meyer1 for substance4 ,we must1 however1 regard this interpretation of ,meyer's as coming short of the full meaning of the apostle4 ,as justification is not simply remission of actual punishment1 but is also deliverance from the obligation to suffer punishment1--in other words1 as 8righteousness0 in the text persons delivered from the guilt as well as from the penalty of sin1--so the contrasted term 8sin10 in the text1--a person not only actually punished1 but also under obligation to suffer punishment2--in other words1 ,christ is 8made sin10 not only in the sense of being put under penalty1 but also in the sense of being put under guilt4 7,cf4 ,symington1 ,atonement1 #ag47 ,in a note to the last edition of ,meyer1 this is substantially granted4 8,it is to be noted10 he says1 8that 1 like in ,gal4 #c3ac1 necessarily includes in itself the notion of guilt40 ,meyer adds1 however3 8,the guilt of which ,christ appears as bearer was not his own 7 72 hence the guilt of men was transferred to him2 consequently the justification of men is imputative40 ,here the implication that the guilt which ,christ bears is his simply by imputation seems to us contrary to the analogy of faith4 ,as ,adam's sin is ours only because we are actually one with ,adam1 and as ,christ's righteousness is imputed to us only as we are actually united to ,christ1 so our sins are imputed to ,christ only as ,christ is actually one with the race4 ,he was 8made sin0 by being made one with the sinners2 he took our guilt by taking our nature4 ,he who 8knew no sin0 came to be 8sin for us0 by being born of a sinful stock2 by inheritance the common guilt of the race became his4 ,guilt was not simply imputed to ,christ2 it was imparted also4 ,this exposition may be made more clear by putting the two contrasted thoughts in parallel columns1 as follows3 ,made righteousness in him ,made sin for us righteous persons2 a sinful person2 justified persons2 a condemned person2 freed from guilt1 or put under guilt1 or obligation obligation to suffer2 to suffer2 by spiritual union with by natural union with the ,christ4 race4 ,for a good exposition of #b ,cor4 #e3ba1 ,gal4 #c3ac1 and ,rom4 #c3be1 #bf1 see ,denney1 ,studies in ,theology1 #aji-abd4 ,the ,atonement1 then1 on the part of ,god1 has its ground 7#a7 in the holiness of ,god1 which must visit sin with condemnation1 even though this condemnation brings death to his ,son2 and 7#b7 in the love of ,god1 which itself provides the sacrifice1 by suffering in and with his ,son for the sins of men1 but through that suffering opening a way and means of salvation4 ,the ,atonement1 on the part of man1 is accomplished through 7#a7 the solidarity of the race2 of which 7#b7 ,christ is the life1 and so its representative and surety2 7#c7 justly yet voluntarily bearing its guilt and shame and condemnation as his own4 ,melanchthon3 8,christ was made sin for us1 not only in respect to punishment1 but primarily by being chargeable with guilt also 7culp et reatus70--quoted by ,thomasius1 ,christi ,person und ,werk1 #c3ie1 #ajb1 #ajc1 #ajg2 also #a3cjg1 #cad sq4 ,thomasius says that 8,christ bore the guilt of the race by imputation2 but as in the case of the imputation of ,adam's sin to us1 imputation of our sins to ,christ presupposes a real relationship4 ,christ appropriated our sin4 ,he sank himself into our guilt40 ,dorner1 ,glaubenslehre1 #b3ddb 7,syst4 ,doct41 #c3cej1 #cea71 agrees with ,thomasius1 that 8,christ entered into our natural mortality1 which for us is a penal condition1 and into the state of collective guilt1 so far as it is an evil1 a burden to be borne2 not that he had personal guilt1 but rather that he entered into our guilt-laden common life1 not as a stranger1 but as one actually belonging to it--put under its law1 according to the will of the ,father and of his own love40 ,when1 and how1 did ,christ take this guilt and this penalty upon him8 ,with regard to penalty1 we have no difficulty in answering that1 as his whole life of suffering was propitiatory1 so penalty rested upon him from the very beginning of his life4 ,this penalty was inherited1 and was the consequence of ,christ's taking human nature 7,gal4 #d3d1 #e--8;born of a woman1 born under the law074 ,but penalty and guilt are correlates2 if ,christ inherited penalty1 it must have been because he inherited guilt4 ,this subjection to the common guilt of the race was intimated in ,jesus' circumcision 7,luke #b3ba72 in his ritual purification 7,luke #b3bb--8their purification0--i4 e41 the purification of ,mary and the babe2 see ,lange1 ,life of ,christ2 ,commentaries of ,alford1 ,webster and ,wilkinson2 and ,an4 ,par4 ,bible72 in his legal redemption 7,luke #b3bc1 #bd2 cf4 ,ex4 #ac3b1 #ac72 and in his baptism 7,mat4 #c3ae--8thus it becometh us to fulfill all righteousness074 ,the baptized person went down into the water1 as one laden with sin and guilt1 in order that this sin and guilt might be buried forever1 and that he might rise from the typical grave to a new and holy life4 7,ebrard3 8,baptism death407 ,so ,christ's submission to ,john's baptism of repentance was not only a consecration to death1 but also a recognition and confession of his implication in that guilt of the race for which death was the appointed and inevitable penalty 7cf4 ,mat4 #aj3ch2 ,luke #ab3ej2 ,mat4 #bf3ci72 and1 as his baptism was a prefiguration of his death1 we may learn from his baptism something with regard to the meaning of his death4 ,see further1 under ,the ,symbolism of ,baptism4 ,as one who had had guilt1 ,christ was 8justified in the spirit0 7#a ,tim4 #c3af72 and this justification appears to have taken place after he 8was manifested in the flesh0 7#a ,tim4 #c3af71 and when 8he was raised for our justification0 7,rom4 #d3be74 ,compare ,rom4 #a3d--8;declared to be the ,son of ,god with power1 according to the spirit of holiness1 by the resurrection from the dead02 #f3g-aj--8;he that hath died is justified from sin4 ,but if we died with ,christ1 we believe that we shall also live with him2 knowing that ,christ being raised from the dead dieth no more2 death no more hath dominion over him4 ,for the death that he died1 he died unto sin once2 but the life that he liveth1 he liveth unto ,god0--here all ,christians are conceived of as ideally justified in the justification of ,christ1 when ,christ died for our sins and rose again4 #h3c--8;,god1 sending his own ,son in the likeness of sinful flesh and for sin1 condemned sin in the flesh0--here ,meyer says3 8,the sending does not precede the condemnation2 but the condemnation is effected in and with the sending40 ,john #af3aj--8of righteousness1 because ,i go to the ,father02 #ai3cj--8;,it is finished40 ,on #a ,tim4 #c3af1 see the ,commentary of ,bengel4 ,if it be asked whether ,jesus1 then1 before his death1 was an unjustified person1 we answer that1 while personally pure and well-pleasing to ,god 7,mat4 #c3ag71 he himself was conscious of a race-responsibility and a race-guilt which must be atoned for 7,john #ab3bg--8,now is my soul troubled2 and what shall ,i say8 ,father1 save me from this hour4 ,but for this cause came ,i unto this hour072 and that guilty human nature in him endured at the last the separation from ,god which constitutes the essence of death1 sin's penalty 7,mat4 #bg3df--8,my ,god1 my ,god1 why hast thou forsaken me8074 ,we must remember that1 as even the believer must 8be judged according to man in the flesh0 7#a ,pet4 #d3f71 that is1 must suffer the death which to unbelievers is the penalty of sin1 although he 8live according to ,god in the ,spirit10 so ,christ1 in order that we might be delivered from both guilt and penalty1 was 8put to death in the flesh1 but made alive in the spirit0 7#c3ah72--;in other words1 as ,christ was man1 the penalty due to human guilt belonged to him to bear2 but1 as he was ,god1 he could exhaust that penalty1 and could be a proper substitute for others4 ,if it be asked whether he1 who from the moment of the conception 8sanctified himself0 7,john #ag3ai71 did not from that moment also justify himself1 we reply that although1 through the retroactive efficacy of his atonement and upon the ground of it1 human nature in him was purged of its depravity from the moment that he took that nature2 and although1 upon the ground of that atonement1 believers before his advent were both sanctified and justified2 yet his own justification could not have proceeded upon the ground of his atonement1 and also his atonement have proceeded upon the ground of his justification4 ,this would be a vicious circle2 somewhere we must have a beginning4 ,that beginning was in the cross1 where guilt was first purged 7,heb4 #a3c--8when he had made purification of sins1 sat down on the right hand of the ,majesty on high02 ,mat4 #bg3db--8;,he saved others2 himself he cannot save02 cf4 ,rev4 #ac3h--8the ,lamb that hath been slain from the foundation of the world074 ,if it be said that guilt and depravity are practically inseparable1 and that1 if ,christ had guilt1 he must have had depravity also1 we reply that in civil law we distinguish between them1--the conversion of a murderer would not remove his obligation to suffer upon the gallows2 and we reply further1 that in justification we distinguish between them1--depravity still remaining1 though guilt is removed4 ,so we may say that ,christ takes guilt without depravity1 in order that we may have depravity without guilt4 ,see page #fde2 also ,bhl1 ,incarnation des gttlichen ,wortes2 ,pope1 ,higher ,catechism1 #aah2 ,a4 ,h4 ,strong1 on the ,necessity of the ,atonement1 in ,philosophy and ,religion1 #bac-bai4 ,per contra1 see ,shedd1 ,dogm4 ,theol41 #b3ei note1 #hb4 ,christ therefore1 as incarnate1 rather revealed the atonement than made it4 ,the historical work of atonement was finished upon the ,cross1 but that historical work only revealed to men the atonement made both before and since by the extra-mundane ,logos4 ,the eternal ,love of ,god suffering the necessary reaction of his own ,holiness against the sin of his creatures and with a view to their salvation--this is the essence of the ,atonement4 ,nash1 ,ethics and ,revelation1 #beb1 #bec--8;,christ1 as ,god's atonement1 is the revelation and discovery of the fact that sacrifice is as deep in ,god as his being4 ,he is a holy ,creator4444 ,he must take upon himself the shame and pain of sin40 ,the earthly tabernacle and its sacrifices were only the shadow of those in the heavens1 and ,moses was bidden to make the earthly after the pattern which he saw in the mount4 ,so the historical atonement was but the shadowing forth to dull and finite minds of an infinite demand of the divine holiness and an infinite satisfaction rendered by the divine love4 ,godet1 ,s4 ,s4 ,times1 ,oct4 #af1 #ahhf--8;,christ so identified himself with the race he came to save1 by sharing its life or its very blood1 that when the race itself was redeemed from the curse of sin1 his resurrection followed as the first fruits of that redemption02 ,rom4 #d3be--8;delivered up for our trespasses 444 raised for our justification40 ,simon1 ,redemption of ,man1 #cbb--8;,if the ,logos is generally the ,mediator of the divine immanence in ,creation1 especially in man2 if men are differentiations of the effluent divine energy2 and if the ,logos is the immanent controlling principle of all differentiation1 i4 e41 the principle of all form--must not the self-perversion of these human differentiations necessarily react on him who is their constitutive principle8 #cci--,remember that men have not first to engraft themselves into ,christ1 the living whole4444 ,they subsist naturally in him1 and they have to separate themselves1 cut themselves off from him1 if they are to be separate4 ,this is the mistake made in the #8,life in ,christ' theory4 ,men are treated as in some sense out of ,christ1 and as having to get into connection with ,christ4444 ,it is not that we have to create the relation1--we have simply to accept1 to recognize1 to ratify it4 ,rejecting ,christ is not so much refusal to become one with ,christ1 as it is refusal to remain one with him1 refusal to let him be our life40 ,a4 ,h4 ,strong1 ,christ in ,creation1 #cc1 #agb--8,when ,god breathed into man's nostrils the breath of life1 he communicated freedom1 and made possible the creature's self-chosen alienation from himself1 the giver of that life4 ,while man could never break the natural bond which united him to ,god1 he could break the spiritual bond1 and could introduce even into the life of ,god a principle of discord and evil4 ,tie a cord tightly about your finger2 you partially isolate the finger1 diminish its nutrition1 bring about atrophy and disease4 ,yet the life of the whole system rouses itself to put away the evil1 to untie the cord1 to free the diseased and suffering member4 ,the illustration is far from adequate2 but it helps at a single point4 ,there has been given to each intelligent and moral agent the power1 spiritually1 to isolate himself from ,god1 while yet he is naturally joined to ,god1 and is wholly dependent upon ,god for the removal of the sin which has so separated him from his ,maker4 ,sin is the act of the creature1 but salvation is the act of the ,creator4 8,if you could imagine a finger endowed with free will and trying to sunder its connection with the body by tying a string around itself1 you would have a picture of man trying to sunder his connection with ,christ4 ,what is the result of such an attempt8 ,why1 pain1 decay2 possible1 nay1 incipient death1 to the finger4 ,by what law8 ,by the law of the organism1 which is so constituted as to maintain itself against its own disruption by the revolt of the members4 ,the pain and death of the finger is the reaction of the whole against the treason of the part4 ,the finger suffers pain4 ,but are there no results of pain to the body8 ,does not the body feel pain also8 ,how plain it is that no such pain can be confined to the single part6 ,the heart feels1 aye1 the whole organism feels1 because all the parts are members one of another4 ,it not only suffers1 but that suffering tends to remedy the evil and to remove its cause4 ,the body summons its forces1 pours new tides of life into the dying member1 strives to rid the finger of the ligature that binds it4 ,so through all the course of history1 ,christ1 the natural life of the race1 has been afflicted in the affliction of humanity and has suffered for human sin4 ,this suffering has been an atoning suffering1 since it has been due to righteousness4 ,if ,god had not been holy1 if ,god had not made all nature express the holiness of his being1 if ,god had not made pain and loss the necessary consequences of sin1 then ,christ would not have suffered4 ,but since these things are sin's penalty and ,christ is the life of the sinful race1 it must needs be that ,christ should suffer4 ,there is nothing arbitrary in laying upon him the iniquities of us all4 ,original grace1 like original sin1 is only the ethical interpretation of biological facts40 ,see also ,ames1 on ,biological ,aspects of the ,atonement1 in ,methodist ,review1 ,nov4 #aije3idc-iec4 ,in favor of the ,substitutionary or ,ethical view of the atonement we may urge the following considerations3 7a7 ,it rests upon correct philosophical principles with regard to the nature of will1 law1 sin1 penalty1 righteousness4 ,this theory holds that there are permanent states1 as well as transient acts1 of the will2 and that the will is not simply the faculty of volitions1 but also the fundamental determination of the being to an ultimate end4 ,it regards law as having its basis1 not in arbitrary will or in governmental expediency1 but rather in the nature of ,god1 and as being a necessary transcript of ,god's holiness4 ,it considers sin to consist not simply in acts1 but in permanent evil states of the affections and will4 ,it makes the object of penalty to be1 not the reformation of the offender1 or the prevention of evil doing1 but the vindication of justice1 outraged by violation of law4 ,it teaches that righteousness is not benevolence or a form of benevolence1 but a distinct and separate attribute of the divine nature which demands that sin should be visited with punishment1 apart from any consideration of the useful results that will flow therefrom4 7b7 ,it combines in itself all the valuable elements in the theories before mentioned1 while it avoids their inconsistencies1 by showing the deeper principle upon which each of these elements is based4 ,the ,ethical theory admits the indispensableness of ,christ's example1 advocated by the ,socinian theory2 the moral influence of his suffering1 urged by the ,bushnellian theory2 the securing of the safety of government1 insisted on by the ,grotian theory2 the participation of the believer in ,christ's new humanity1 taught by the ,irvingian theory2 the satisfaction to ,god's majesty for the elect1 made so much of by the ,anselmic theory4 ,but the ,ethical theory claims that all these other theories require1 as a presupposition for their effective working1 that ethical satisfaction to the holiness of ,god which is rendered in guilty human nature by the ,son of ,god who took that nature to redeem it4 7c7 ,it most fully meets the requirements of ,scripture1 by holding that the necessity of the atonement is absolute1 since it rests upon the demands of immanent holiness1 the fundamental attribute of ,god4 ,acts #ag3c--8;it behooved the ,christ to suffer1 and to rise again from the dead0--lit43 8it was necessary for the ,christ to suffer02 ,luke #bd3bf--8;,behooved it not the ,christ to suffer these things1 and to enter into his glory80--lit43 8,was it not necessary that the ,christ should suffer these things80 ,it is not enough to say that ,christ must suffer in order that the prophecies might be fulfilled4 ,why was it prophesied that he should suffer8 ,why did ,god purpose that he should suffer8 ,the ultimate necessity is a necessity in the nature of ,god4 ,plato1 ,republic1 #b3cfa--8,the righteous man who is thought to be unrighteous will be scourged1 racked1 bound2 will have his eyes put out2 and finally1 having endured all sorts of evil1 will be impaled40 ,this means that1 as human society is at present constituted1 even a righteous person must suffer for the sins of the world4 8,mors mortis ,morti mortem nisi morte dedisset1 tern vit janua clausa foret0--8,had not the ,death-of-death to ,death his death-blow given1 ,forever closed were the gate1 the gate of life and heaven40 7d7 ,it shows most satisfactorily how the demands of holiness are met2 namely1 by the propitiatory offering of one who is personally pure1 but who by union with the human race has inherited its guilt and penalty4 8,quo non ascendam80--8,whither shall ,i not rise80 exclaimed the greatest minister of modern kings1 in a moment of intoxication4 8,whither shall ,i not stoop80 says the ,lord ,jesus4 ,king ,humbert1 during the scourge of cholera in ,italy3 8,in ,castellammare they make merry2 in ,naples they die3 ,i go to ,naples40 ,wrightnour3 8,the illustration of ,powhatan raising his club to slay ,john ,smith1 while ,pocahontas flings herself between the uplifted club and the victim1 is not a good one4 ,god is not an angry being1 bound to strike something1 no matter what4 ,if ,powhatan could have taken the blow himself1 out of a desire to spare the victim1 it would be better4 ,the ,father and the ,son are one4 ,bronson ,alcott1 in his school at ,concord1 when punishment was necessary1 sometimes placed the rod in the hand of the offender and bade him strike his 7,alcott's7 hand1 rather than that the law of the school should be broken without punishment following4 ,the result was that very few rules were broken4 ,so ,god in ,christ bore the sins of the world1 and endured the penalty for man's violation of his law40 7e7 ,it furnishes the only proper explanation of the sacrificial language of the ,new ,testament1 and of the sacrificial rites of the ,old1 considered as prophetic of ,christ's atoning work4 ,foster1 ,christian ,life and ,theology1 #bjg-baa--8,the imposition of hands on the head of the victim is entirely unexplained1 except in the account of the great day of ,atonement1 when by the same gesture and by distinct confession the sins of the people were #8put upon the head of the goat' 7,lev4 #af3ba7 to be borne away into the wilderness4 ,the blood was sacred and was to be poured out before the ,lord1 evidently in place of the forfeited life of the sinner which should have been rendered up40 ,watts1 ,new ,apologetics1 #bje--8 #8,the ,lord will provide' was the truth taught when ,abraham found a ram provided by ,god which he #8offered up as a burnt offering in the stead of his son' 7,gen4 #bb3ac1 #ad74 ,as the ram was not ,abraham's ram1 the sacrifice of it could not teach that all ,abraham had belonged to ,god1 and should1 with entire faith in his goodness1 be devoted to him2 but it did teach that #8apart from shedding of blood there is no remission' 7,heb4 #i3bb740 #b ,chron4 #bi3bg--8when the burnt offering began1 the song of ,jehovah began also40 7f7 ,it alone gives proper place to the death of ,christ as the central feature of his work1--set forth in the ordinances1 and of chief power in ,christian experience4 ,martin ,luther1 when he had realized the truth of the ,atonement1 was found sobbing before a crucifix and moaning3 8,fr mich6 fr mich60--8,for me6 for me60 ,elisha ,kane1 the ,arctic explorer1 while searching for signs of ,sir ,john ,franklin and his party1 sent out eight or ten men to explore the surrounding region4 ,after several days three returned1 almost crazed with the cold--thermometer fifty degrees below zero--and reported that the other men were dying miles away4 ,dr4 ,kane organized a company of ten1 and though suffering himself with an old heart-trouble1 led them to the rescue4 ,three times he fainted during the eighteen hours of marching and suffering2 but he found the men4 8,we knew you would come6 we knew you would come1 brother60 whispered one of them1 hardly able to speak4 ,why was he sure ,dr4 ,kane would come8 ,because he knew the stuff ,dr4 ,kane was made of1 and knew that he would risk his life for any one of them4 ,it is a parable of ,christ's relation to our salvation4 ,he is our elder brother1 bone of our bone and flesh of our flesh1 and he not only risks death1 but he endures death1 in order to save us4 7g7 ,it gives us the only means of understanding the sufferings of ,christ in the garden and on the cross1 or of reconciling them with the divine justice4 ,kreibig1 ,vershnungslehre3 8,man has a guilt that demands the punitive sufferings of a mediator4 ,christ shows a suffering that cannot be justified except by reference to some other guilt than his own4 ,combine these two facts1 and you have the problem of the atonement solved40 ,j4 ,g4 ,whittier3 8,through all the depths of sin and loss ,drops the plummet of the ,cross2 ,never yet abyss was found ,deeper than the ,cross could sound40 ,alcestis purchased life for ,admetus her husband by dying in his stead2 ,marcus ,curtius saved ,rome by leaping into the yawning chasm2 the ,russian servant threw himself to the wolves to rescue his master4 ,berdoe1 ,robert ,browning1 #dg--8,to know ,god as the theist knows him may suffice for pure spirits1 for those who have never sinned1 suffered1 nor felt the need of a ,savior2 but for fallen and sinful men the ,christ of ,christianity is an imperative necessity2 and those who have never surrendered themselves to him have never known what it is to experience the rest he gives to the heavy-laden soul40 7h7 ,as no other theory does1 this view satisfies the ethical demand of human nature2 pacifies the convicted conscience2 assures the sinner that he may find instant salvation in ,christ2 and so makes possible a new life of holiness1 while at the same time it furnishes the highest incentives to such a life4 ,shedd3 8,the offended party 7#a7 permits a substitution2 7#b7 provides a substitute2 7#c7 substitutes himself40 ,george ,eliot3 8,justice is like the kingdom of ,god2 it is not without us1 as a fact2 it is #8within us1' as a great yearning40 ,but it is both without and within1 and the inward is only the reflection of the outward2 the subjective demands of conscience only reflect the objective demands of holiness4 ,and yet1 while this view of the atonement exalts the holiness of ,god1 it surpasses every other view in its moving exhibition of ,god's love--a love that is not satisfied with suffering in and with the sinner1 or with making that suffering a demonstration of ,god's regard for law2 but a love that sinks itself into the sinner's guilt and bears his penalty1--comes down so low as to make itself one with him in all but his depravity--makes every sacrifice but the sacrifice of ,god's holiness--a sacrifice which ,god could not make1 without ceasing to be ,god2 see #a ,john #d3aj--8;,herein is love1 not that we loved ,god1 but that he loved us1 and sent his ,son to be the propitiation for our sins40 ,the soldier who had been thought reprobate was moved to complete reform when he was once forgiven4 ,william ,huntington1 in his ,autobiography1 says that one of his sharpest sensations of pain1 after he had been quickened by divine grace1 was that he felt such pity for ,god4 ,never was man abused as ,god has been4 ,rom4 #b3d--8the goodness of ,god leadeth thee to repentance02 #ab3a--8the mercies of ,god0 lead you 8to present your bodies a living sacrifice02 #b ,cor4 #e3ad1 #ae--8the love of ,christ constraineth us2 because we thus judge1 that one died for all1 therefore all died2 and he died for all1 that they that live should no longer live unto themselves1 but unto him who for their sakes died and rose again40 ,the effect of ,christ's atonement on ,christian character and life may be illustrated from the proclamation of ,garabaldi3 8,he that loves ,italy1 let him follow me6 ,i promise him hardship1 ,i promise him suffering1 ,i promise him death4 ,but he that loves ,italy1 let him follow me60 ,d4 ,objections to the ,ethical ,theory of the ,atonement4 ,on the general subject of these objections1 ,philippi1 ,glaubenslehre1 iv1 #b3aef-ahj1 remarks3 7#a7 that it rests with ,god alone to say whether he will pardon sin1 and in what way he will pardon it2 7#b7 that human instincts are a very unsafe standard by which to judge the procedure of the ,governor of the universe2 and 7#c7 that one plain declaration of ,god1 with regard to the plan of salvation1 proves the fallacy and error of all reasonings against it4 ,we must correct our watches and clocks by astronomic standards4 7a7 ,that a ,god who does not pardon sin without atonement must lack either omnipotence or love4--,we answer1 on the one hand1 that ,god's omnipotence is the revelation of his nature1 and not a matter of arbitrary will2 and1 on the other hand1 that ,god's love is ever exercised consistently with his fundamental attribute of holiness1 so that while holiness demands the sacrifice1 love provides it4 ,mercy is shown1 not by trampling upon the claims of justice1 but by vicariously satisfying them4 ,because man does not need to avenge personal wrongs1 it does not follow that ,god must not4 ,in fact1 such avenging is forbidden to us upon the ground that it belongs to ,god2 ,rom4 #ab3ai--8;,avenge not yourselves1 beloved1 but give place unto wrath3 for it is written1 ,vengeance belongeth unto me2 ,i will recompense1 saith the ,lord40 ,but there are limits even to our passing over of offences4 ,even the father must sometimes chastise2 and although this chastisement is not properly punishment1 it becomes punishment1 when the father becomes a teacher or a governor4 ,then1 other than personal interests come in4 8,because a father can forgive without atonement1 it does not follow that the state can do the same0 7,shedd74 ,but ,god is more than ,father1 more than ,teacher1 more than ,governor4 ,in him1 person and right are identical4 ,for him to let sin go unpunished is to approve of it2 which is the same as a denial of holiness4 ,whatever pardon is granted1 then1 must be pardon through punishment4 ,mere repentance never expiates crime1 even under civil government4 ,the truly penitent man never feels that his repentance constitutes a ground of acceptance2 the more he repents1 the more he recognizes his need of reparation and expiation4 ,hence ,god meets the demand of man's conscience1 as well as of his own holiness1 when he provides a substituted punishment4 ,god shows his love by meeting the demands of holiness1 and by meeting them with the sacrifice of himself4 ,see ,mozley on ,predestination1 #cij4 ,the publican prays1 not that ,god may be merciful without sacrifice1 but3 8,god be propitiated toward me1 the sinner60 7,luke #ah3ac72 in other words1 he asks for mercy only through and upon the ground of1 sacrifice4 ,we cannot atone to others for the wrong we have done them1 nor can we even atone to our own souls4 ,a third party1 and an infinite being1 must make atonement1 as we cannot4 ,it is only upon the ground that ,god himself has made provision for satisfying the claims of justice1 that we are bidden to forgive others4 ,should ,othello then forgive ,iago8 ,yes1 if ,iago repents2 ,luke #ag3c--8;,if thy brother sin1 rebuke him2 and if he repent1 forgive him40 ,but if he does not repent8 ,yes1 so far as ,othello's own disposition is concerned4 ,he must not hate ,iago1 but must wish him well2 ,luke #f3bg--8,love your enemies1 do good to them that hate you1 bless them that curse you1 pray for them that despitefully use you40 ,but he cannot receive ,iago to his fellowship till he repents4 ,on the duty and ground of forgiving one another1 see ,martineau1 ,seat of ,authority1 #fac1 #fad2 ,straffen1 ,hulsean ,lectures on the ,propitiation for ,sin4 7b7 ,that satisfaction and forgiveness are mutually exclusive4--,we answer that1 since it is not a third party1 but the ,judge himself1 who makes satisfaction to his own violated holiness1 forgiveness is still optional1 and may be offered upon terms agreeable to himself4 ,christ's sacrifice is not a pecuniary1 but a penal1 satisfaction4 ,the objection is valid against the merely commercial view of the atonement1 not against the ethical view of it4 ,forgiveness is something beyond the mere taking away of penalty4 ,when a man bears the penalty of his crime1 has the community no right to be indignant with him8 ,there is a distinction between pecuniary and penal satisfaction4 ,pecuniary satisfaction has respect only to the thing due2 penal satisfaction has respect also to the person of the offender4 ,if pardon is a matter of justice in ,god's government1 it is so only as respects ,christ4 ,to the recipient it is only mercy4 8,faithful and righteous to forgive us our sins0 7#a ,john #a3i7--;faithful to his promise1 and righteous to ,christ4 ,neither the atonement1 nor the promise1 gives the offender any personal claim4 ,philemon must forgive ,onesimus the pecuniary debt1 when ,paul pays it2 not so with the personal injury ,onesimus has done to ,philemon2 there is no forgiveness of this1 until ,onesimus repents and asks pardon4 ,an amnesty may be offered to all1 but upon conditions4 ,instance ,amos ,lawrence's offering to the forger the forged paper he had bought up1 upon condition that he would confess himself bankrupt1 and put all his affairs into the hands of his benefactor4 ,so the fact that ,christ has paid our debts does not preclude his offering to us the benefit of what he has done1 upon condition of our repentance and faith4 ,the equivalent is not furnished by man1 but by ,god4 ,god may therefore offer the results of it upon his own terms4 ,did then the entire race fairly pay its penalty when one suffered1 just as all incurred the penalty when one sinned8 ,yes1--all who receive their life from each--,adam on the one hand1 and ,christ on the other4 ,see under ,union with ,christ--its ,consequences2 see also ,shedd1 ,discourses and ,essays1 #bie note1 #cba1 and ,dogm4 ,theol41 #b3chc-chi2 ,dorner1 ,glaubenslehre1 #b3fad-fae 7,syst4 ,doct41 #d3hb1 #hc74 ,versus ,current ,discussions in ,theology1 #e3bha4 ,hovey calls ,christ's relation to human sin a vice-penal one4 ,just as vice-regal position carries with it all the responsibility1 care1 and anxiety of regal authority1 so does a vice-penal relation to sin carry with it all the suffering and loss of the original punishment4 ,the person on whom it falls is different1 but his punishment is the same1 at least in penal value4 ,as vice-regal authority may be superseded by regal1 so vice-penal suffering1 if despised1 may be superseded by the original penalty4 ,is there a waste of vice-penal suffering when any are lost for whom it was endured8 ,on the same principle we might object to any suffering on the part of ,christ for those who refuse to be saved by him4 ,such suffering may benefit others1 if not those for whom it was in the first instance endured4 ,if compensation is made1 it is said1 there is nothing to forgive2 if forgiveness is granted1 no compensation can be required4 ,this reminds us of ,narvaez1 who saw no reason for forgiving his enemies until he had shot them all4 ,when the offended party furnishes the compensation1 he can offer its benefits upon his own terms4 ,dr4 ,pentecost3 8,a prisoner in ,scotland was brought before the ,judge4 ,as the culprit entered the box1 he looked into the face of the ,judge to see if he could discover mercy there4 ,the ,judge and the prisoner exchanged glances1 and then there came a mutual recognition4 ,the prisoner said to himself3 #8,it is all right this time1' for the ,judge had been his classmate in ,edinburgh ,university twenty-five years before4 ,when sentence was pronounced1 it was five pounds sterling1 the limit of the law for the misdemeanor charged1 and the culprit was sorely disappointed as he was led away to prison4 ,but the ,judge went at once and paid the fine1 telling the clerk to write the man's discharge4 ,this the ,judge delivered in person1 explaining that the demands of the law must be met1 and having been met1 the man was free40 7c7 ,that there can be no real propitiation1 since the judge and the sacrifice are one4--,we answer that this objection ignores the existence of personal relations within the divine nature1 and the fact that the ,god-man is distinguishable from ,god4 ,the satisfaction is grounded in the distinction of persons in the ,godhead2 while the love in which it originates belongs to the unity of the divine essence4 ,the satisfaction is not rendered to a part of the ,godhead1 for the whole ,godhead is in the ,father1 in a certain manner2 as omnipresence totus in omni parte4 ,so the offering is perfect1 because the whole ,godhead is also in ,christ 7#b ,cor4 #e3ai--8;,god was in ,christ reconciling the world unto himself074 ,lyman ,abbott says that the word 8propitiate0 is used in the ,new ,testament only in the middle voice1 to show that ,god propitiates himself4 ,lyttelton1 in ,lux ,mundi1 #cjb--8,the ,atonement is undoubtedly a mystery1 but all forgiveness is a mystery4 ,it avails to lift the load of guilt that presses upon an offender4 ,a change passes over him that can only be described as regenerative1 life-giving2 and thus the assurance of pardon1 however conveyed1 may be said to obliterate in some degree the consequences of the past4 #caj--;,christ bore sufferings1 not that we might be freed from them1 for we have deserved them1 but that we might be enabled to bear them1 as he did1 victoriously and in unbroken union with ,god40 7d7 ,that the suffering of the innocent for the guilty is not an execution of justice1 but an act of manifest injustice4--,we answer1 that this is true only upon the supposition that the ,son bears the penalty of our sins1 not voluntarily1 but compulsorily2 or upon the supposition that one who is personally innocent can in no way become involved in the guilt and penalty of others1--both of them hypotheses contrary to ,scripture and to fact4 ,the mystery of the atonement lies in the fact of unmerited sufferings on the part of ,christ4 ,over against this stands the corresponding mystery of unmerited pardon to believers4 ,we have attempted to show that1 while ,christ was personally innocent1 he was so involved with others in the consequences of the ,fall1 that the guilt and penalty of the race belonged to him to bear4 ,when we discuss the doctrine of ,justification1 we shall see that1 by a similar union of the believer with ,christ1 ,christ's justification becomes ours4 ,to one who believes in ,christ as the immanent ,god1 the life of humanity1 the ,creator and ,upholder of mankind1 the bearing by ,christ of the just punishment of human sin seems inevitable4 ,the very laws of nature are only the manifestation of his holiness1 and he who thus reveals ,god is also subject to ,god's law4 ,the historical process which culminated on ,calvary was the manifestation of an age-long suffering endured by ,christ on account of his connection with the race from the very first moment of their sin4 ,a4 ,h4 ,strong1 ,christ in ,creation1 #hj-hc--8;,a ,god of love and holiness must be a ,god of suffering just so certainly as there is sin4 ,paul declares that he fills up #8that which is lacking of the afflictions of ,christ 444 for his body's sake1 which is the church' 7,col4 #a3bd72 in other words1 ,christ still suffers in the believers who are his body4 ,the historical suffering indeed is ended2 the agony of ,golgotha is finished2 the days when joy was swallowed up in sorrow are past2 death has no more dominion over our ,lord4 ,but sorrow for sin is not ended2 it still continues and will continue so long as sin exists4 ,but it does not now militate against ,christ's blessedness1 because the sorrow is overbalanced and overborne by the infinite knowledge and glory of his divine nature4 ,bushnell and ,beecher were right when they maintained that suffering for sin was the natural consequence of ,christ's relation to the sinning creation4 ,they were wrong in mistaking the nature of that suffering and in not seeing that the constitution of things which necessitates it1 since it is the expression of ,god's holiness1 gives that suffering a penal character and makes ,christ a substitutionary offering for the sins of the world40 7e7 ,that there can be no transfer of punishment or merit1 since these are personal4--,we answer that the idea of representation and suretyship is common in human society and government2 and that such representation and suretyship are inevitable1 wherever there is community of life between the innocent and the guilty4 ,when ,christ took our nature1 he could not do otherwise than take our responsibilities also4 ,christ became responsible for the humanity with which he was organically one4 ,both poets and historians have recognized the propriety of one member of a house1 or a race1 answering for another4 ,antigone expiates the crime of her house4 ,marcus ,curtius holds himself ready to die for his nation4 ,louis ,,xvi has been called a 8sacrificial lamb10 offered up for the crimes of his race4 ,so ,christ's sacrifice is of benefit to the whole family of man1 because he is one with that family4 ,but here is the limitation also4 ,it does not extend to angels1 because he took not on him the nature of angels 7,heb4 #b3af--8;,for verily not of the angels doth he take hold1 but he taketh hold of the seed of ,abraham074 8,a strange thing happened recently in one of our courts of justice4 ,a young man was asked why the extreme penalty should not be passed upon him4 ,at that moment1 a gray-haired man1 his face furrowed with sorrow1 stepped into the prisoner's box unhindered1 placed his hand affectionately upon the culprit's shoulder1 and said3 #8,your honor1 we have nothing to say4 ,the verdict which has been found against us is just4 ,we have only to ask for mercy4' #8,we6' ,there was nothing against this old father4 ,yet1 at that moment he lost himself4 ,he identified his very being with that of his wayward boy4 ,do you not pity the criminal son because of your pity for his aged and sorrowing father8 ,because he has so suffered1 is not your demand that the son suffer somewhat mitigated8 ,will not the judge modify his sentence on that account8 ,nature knows no forgiveness2 but human nature does2 and it is not nature1 but human nature1 that is made in the image of ,god02 see ,prof4 ,a4 ,s4 ,coats1 in ,the ,examiner1 ,sept4 #ab1 #ahhi4 7f7 ,that remorse1 as a part of the penalty of sin1 could not have been suffered by ,christ4--,we answer1 on the one hand1 that it may not be essential to the idea of penalty that ,christ should have borne the identical pangs which the lost would have endured2 and1 on the other hand1 that we do not know how completely a perfectly holy being1 possessed of super-human knowledge and love1 might have felt even the pangs of remorse for the condition of that humanity of which he was the central conscience and heart4 ,instance the lawyer1 mourning the fall of a star of his profession2 the woman1 filled with shame by the degradation of one of her own sex2 the father1 anguished by his daughter's waywardness2 the ,christian1 crushed by the sins of the church and the world4 ,the self-isolating spirit cannot conceive how perfectly love and holiness can make their own the sin of the race of which they are a part4 ,simon1 ,reconciliation1 #cff--8;,inasmuch as the sin of the human race culminated in the crucifixion which crowned ,christ's own sufferings1 clearly the life of humanity entering him subconsciously must have been most completely laden with sin and with the fear of death which is its fruit1 at the very moment when he himself was enduring death in its most terrible form4 ,of necessity therefore he felt as if he were the sinner of sinners1 and cried out in agony3 #8,my ,god1 my ,god1 why hast thou forsaken me8' 7,mat4 #bg3df740 ,christ could realize our penal condition4 ,beings who have a like spiritual nature can realize and bear the spiritual sufferings of one another4 ,david's sorrow was not unjust1 when he cried3 8,would ,i had died for thee1 ,o ,absalom1 my son1 my son60 7#b ,sam4 #ah3cc74 ,moberly1 ,atonement and ,personality1 #aag--8;,is penitence possible in the personally sinless8 ,we answer that only one who is perfectly sinless can perfectly repent1 and this identification of the sinless with the sinner is vital to the gospel40 ,lucy ,larcom3 8,there be sad women1 sick and poor4 ,and those who walk in garments soiled2 ,their shame1 their sorrow ,i endure2 ,by their defeat my hope is foiled2 ,the blot they bear is on my name2 ,who sins1 and ,i am not to blame80 7g7 ,that the sufferings of ,christ1 as finite in time1 do not constitute a satisfaction to the infinite demands of the law4--,we answer that the infinite dignity of the sufferer constitutes his sufferings a full equivalent1 in the eye of infinite justice4 ,substitution excludes identity of suffering2 it does not exclude equivalence4 ,since justice aims its penalties not so much at the person as at the sin1 it may admit equivalent suffering1 when this is endured in the very nature that has sinned4 ,the sufferings of a dog1 and of a man1 have different values4 ,death is the wages of sin2 and ,christ1 in suffering death1 suffered our penalty4 ,eternity of suffering is unessential to the idea of penalty4 ,a finite being cannot exhaust an infinite curse2 but an infinite being can exhaust it1 in a few brief hours4 ,shedd1 ,discourses and ,essays1 #cjg--8;,a golden eagle is worth a thousand copper cents4 ,the penalty paid by ,christ is strictly and literally equivalent to that which the sinner would have borne1 although it is not identical4 ,the vicarious bearing of it excludes the latter40 ,andrew ,fuller thought ,christ would have had to suffer just as much1 if only one sinner were to have been saved thereby4 ,the atonement is a unique fact1 only partially illustrated by debt and penalty4 ,yet the terms 8purchase0 and 8ransom0 are ,scriptural1 and mean simply that the justice of ,god punishes sin as it deserves2 and that1 having determined what is deserved1 ,god cannot change4 ,see ,owen1 quoted in ,campbell on ,atonement1 #eh1 #ei4 ,christ's sacrifice1 since it is absolutely infinite1 can have nothing added to it4 ,if ,christ's sacrifice satisfies the ,judge of all1 it may well satisfy us4 7h7 ,that if ,christ's passive obedience made satisfaction to the divine justice1 then his active obedience was superfluous4--,we answer that the active obedience and the passive obedience are inseparable4 ,the latter is essential to the former2 and both are needed to secure for the sinner1 on the one hand1 pardon1 and1 on the other hand1 that which goes beyond pardon1 namely1 restoration to the divine favor4 ,the objection holds only against a superficial and external view of the atonement4 ,for more full exposition of this point1 see our treatment of ,justification2 and also1 ,owen1 in ,works1 #e3age-bjd4 ,both the active and the passive obedience of ,christ are insisted on by the apostle ,paul4 ,opposition to the ,pauline theology is opposition to the gospel of ,christ4 ,charles ,cuthbert ,hall1 ,universal ,elements of the ,christian ,religion1 #adj--8,the effects of this are already appearing in the impoverished religious values of the sermons produced by the younger generation of preachers1 and the deplorable decline of spiritual life and knowledge in many churches4 ,results open to observation show that the movement to simplify the ,christian essence by discarding the theology of ,st4 ,paul easily carries the teaching of the ,christian pulpit to a position where1 for those who submit to that teaching1 the characteristic experiences of the ,christian life became practically impossible4 ,the ,christian sense of sin2 ,christian penitence at the foot of the ,cross2 ,christian faith in an atoning ,savior2 ,christian peace with ,god through the mediation of ,jesus ,christ--these and other experiences1 which were the very life of apostles and apostolic souls1 fade from the view of the ministry1 have no meaning for the younger generation40 7i7 ,that the doctrine is immoral in its practical tendencies1 since ,christ's obedience takes the place of ours1 and renders ours unnecessary4--,we answer that the objection ignores not only the method by which the benefits of the atonement are appropriated1 namely1 repentance and faith1 but also the regenerating and sanctifying power bestowed upon all who believe4 ,faith in the atonement does not induce license1 but 8works by love0 7,gal4 #e3f7 and 8cleanses the heart0 7,acts #ae3i74 ,water is of little use to a thirsty man1 if he will not drink4 ,the faith which accepts ,christ ratifies all that ,christ has done1 and takes ,christ as a new principle of life4 ,paul bids ,philemon receive ,onesimus as himself1--not the old ,onesimus1 but a new ,onesimus into whom the spirit of ,paul has entered 7,philemon #ag74 ,so ,god receives us as new creatures in ,christ4 ,though we cannot earn salvation1 we must take it2 and this taking it involves a surrender of heart and life which ensures union with ,christ and moral progress4 ,what shall be done to the convicted murderer who tears up the pardon which his wife's prayers and tears have secured from the ,governor8 ,nothing remains but to execute the sentence of the law4 ,hon4 ,george ,f4 ,danforth1 ,justice of the ,new ,york ,state ,court of ,appeals1 in a private letter says3 8,although it may be stated in a general way that a pardon reaches both the punishment prescribed for the offence and the guilt of the offender1 so that in the eye of the law he is as innocent as if he had never committed the offence1 the pardon making him as it were a new man with a new credit and capacity1 yet a delivery of the pardon is essential to its validity1 and delivery is not complete without acceptance4 ,it cannot be forced upon him4 ,in that respect it is like a deed4 ,the delivery may be in person to the offender or to his agent1 and its acceptance may be proved by circumstances like any other fact40 7j7 ,that if the atonement requires faith as its complement1 then it does not in itself furnish a complete satisfaction to ,god's justice4--,we answer that faith is not the ground of our acceptance with ,god1 as the atonement is1 and so is not a work at all2 faith is only the medium of appropriation4 ,we are saved not by faith1 or on account of faith1 but only through faith4 ,it is not faith1 but the atonement which faith accepts1 that satisfies the justice of ,god4 ,illustrate by the amnesty granted to a city1 upon conditions to be accepted by each inhabitant4 ,the acceptance is not the ground upon which the amnesty is granted2 it is the medium through which the benefits of the amnesty are enjoyed4 ,with regard to the difficulties connected with the atonement1 we may say1 in conclusion1 with ,bishop ,butler3 8,if the ,scripture has1 as surely it has1 left this matter of the satisfaction of ,christ mysterious1 left somewhat in it unrevealed1 all conjectures about it must be1 if not evidently absurd1 yet at least uncertain4 ,nor has any one reason to complain for want of further information1 unless he can show his claim to it40 ,while we cannot say with ,president ,stearns3 8,christ's work removed the hindrances in the eternal justice of the universe to the pardon of the sinner1 but how we cannot tell0--cannot say this1 because we believe the main outlines of the plan of salvation to be revealed in ,scripture--yet we grant that many questions remain unsolved4 ,but1 as bread nourishes even those who know nothing of its chemical constituents1 or of the method of its digestion and assimilation1 so the atonement of ,christ saves those who accept it1 even though they do not know how it saves them4 ,balfour1 ,foundations of ,belief1 #bfd-bfg--8;,heat was once thought to be a form of matter2 now it is regarded as a mode of motion4 ,we can get the good of it1 whichever theory we adopt1 or even if we have no theory4 ,so we may get the good of reconciliation with ,god1 even though we differ as to our theory of the ,atonement40--8,one of the ,roman ,emperors commanded his fleet to bring from ,alexandria sand for the arena1 although his people at ,rome were visited with famine4 ,but a certain shipmaster declared that1 whatever the emperor commanded1 his ship should bring wheat4 ,so1 whatever sand others may bring to starving human souls1 let us bring to them the wheat of the gospel--the substitutionary atonement of ,jesus ,christ40 ,for answers to objections1 see ,philippi1 ,glaubenslehre1 iv1 #b3aef-ahj2 ,crawford1 ,atonement1 #chd-dfh2 ,hodge1 ,syst4 ,theol41 #b3ebf-edc2 ,baird1 ,elohim ,revealed1 #fbc sq42 ,wm4 ,thomson1 ,the ,atoning ,work of ,christ2 ,hopkins1 ,works1 #a3cba4 ,e4 ,the ,extent of the ,atonement4 ,the ,scriptures represent the atonement as having been made for all men1 and as sufficient for the salvation of all4 ,not the atonement therefore is limited1 but the application of the atonement through the work of the ,holy ,spirit4 ,upon this principle of a universal atonement1 but a special application of it to the elect1 we must interpret such passages as ,eph4 #a3d1 #g2 #b ,tim4 #a3i1 #aj2 ,john #ag3i1 #bj1 #bd--;asserting a special efficacy of the atonement in the case of the elect2 and also such passages as #b ,pet4 #b3a2 #a ,john #b3b2 ,tim4 #b3f2 #d3aj2 ,tit4 #b3aa--;asserting that the death of ,christ is for all4 ,passages asserting special efficacy of the atonement1 in the case of the elect1 are the following3 ,eph4 #a3d--8;chose us in him before the foundation of the world1 that we should be holy and without blemish before him in love02 #g--8;in whom we have our redemption through his blood1 the forgiveness of our trespasses1 according to the riches of his grace02 #b ,tim4 #a3i1 #aj--;,god 8who saved us1 and called us with a holy calling1 not according to our works1 but according to his own purpose and grace1 which was given us in ,christ ,jesus before times eternal1 but hath now been manifested by the appearing of our ,savior ,christ ,jesus1 who abolished death1 and brought life and immortality to light through the gospel02 ,john #ag3i--8;,i pray for them3 ,i pray not for the world1 but for those whom thou hast given me02 #bj--8,neither for these only do ,i pray1 but for them also that believe on me through their word02 #bd--8;,father1 that which thou hast given me1 ,i desire that where ,i am1 they also may be with me2 that they may beheld my glory1 which thou hast given me40 ,passages asserting that the death of ,christ is for all are the following3 #b ,pet #b3a--8;false teachers1 who shall privily bring in destructive heresies1 denying even the ,master that bought them02 #a ,john #b3b--8;and he is the propitiation for our sins2 and not for ours only1 but also for the whole world02 #a ,tim4 #b3f--;,christ ,jesus 8who gave himself a ransom for all02 #d3aj--8the living ,god1 who is the ,savior of all men1 specially of them that believe02 ,tit4 #b3aa--8;,for the grace of ,god hath appeared1 bringing salvation to all men40 ,rom4 #c3bb 7,a4 ,v47--8unto all and upon all them that believe0--has sometimes been interpreted as meaning 8unto all men1 and upon all believers0 7 destination2 extent74 ,but the ,rev4 ,vers4 omits the words 8and upon all10 and ,meyer1 who retains the words1 remarks that belongs to in both instances4 ,unconscious participation in the atonement of ,christ1 by virtue of our common humanity in him1 makes us the heirs of much temporal blessing4 ,conscious participation in the atonement of ,christ1 by virtue of our faith in him and his work for us1 gives us justification and eternal life4 ,matthew ,henry said that the ,atonement is 8sufficient for all2 effectual for many40 ,j4 ,m4 ,whiton1 in ,the ,outlook1 ,sept4 #be1 #ahig--8;,it was ,samuel ,hopkins of ,rhode ,island 7#agba-ahjc7 who first declared that ,christ had made atonement for all men1 not for the elect part alone1 as ,calvinists affirmed40 ,we should say 8as some ,calvinists affirmed02 for1 as we shall see1 ,john ,calvin himself declared that 8,christ suffered for the sins of the whole world40 ,alfred ,tennyson once asked an old ,methodist woman what was the news4 8,why1 ,mr4 ,tennyson1 there's only one piece of news that ,i know1--that ,christ died for all men40 ,and he said to her2 8,that is old news1 and good news1 and new news40 ,if it be asked in what sense ,christ is the ,savior of all men1 we reply3 7a7 ,that the atonement of ,christ secures for all men a delay in the execution of the sentence against sin1 and a space for repentance1 together with a continuance of the common blessings of life which have been forfeited by transgression4 ,if strict justice had been executed1 the race would have been cut off at the first sin4 ,that man lives after sinning1 is due wholly to the ,cross4 ,there is a pretermission1 or 8passing over of the sins done aforetime1 in the forbearance of ,god0 7,rom4 #c3be71 the justification of which is found only in the sacrifice of ,calvary4 ,this 8passing over10 however1 is limited in its duration3 see ,acts #ag3cj1 #ca--8,the times of ignorance therefore ,god overlooked2 but now he commandeth men that they should all everywhere repent3 inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained40 ,one may get the benefit of the law of gravitation without understanding much about its nature1 and patriarchs and heathen have doubtless been saved through ,christ's atonement1 although they have never heard his name1 but have only cast themselves as helpless sinners upon the mercy of ,god4 ,that mercy of ,god was ,christ1 though they did not know it4 ,our modern pious ,jews will experience a strange surprise when they find that not only forgiveness of sin but every other blessing of life has come to them through the crucified ,jesus4 ,matt4 #h3aa--8many shall come from the east and the west1 and shall sit down with ,abraham1 and ,isaac1 and ,jacob1 in the kingdom of heaven40 ,dr4 ,g4,w4 ,northrop held that the work of ,christ is universal in three respects3 #a4 ,it reconciled ,god to the whole race1 apart from personal transgression2 #b4 ,it secured the bestowment upon all of common grace1 and the means of common grace2 #c4 ,it rendered certain the bestowment of eternal life upon all who would so use common grace and the means of common grace as to make it morally possible for ,god as a wise and holy ,governor to grant his special and renewing grace4 7b7 ,that the atonement of ,christ has made objective provision for the salvation of all1 by removing from the divine mind every obstacle to the pardon and restoration of sinners1 except their wilful opposition to ,god and refusal to turn to him4 ,van ,oosterzee1 ,dogmatics1 #fjd--8,on ,god's side1 all is now taken away which could make a separation1--unless any should themselves choose to remain separated from him40 ,the gospel message is not3 ,god will forgive if you return2 but rather3 ,god has shown mercy2 only believe1 and it is your portion in ,christ4 ,ashmore1 ,the ,new ,trial of the ,sinner1 in ,christian ,review1 #bf3bde-bfd--8,the atonement has come to all men and upon all men4 ,its coxtensiveness with the effects of ,adam's sin is seen in that all creatures1 such as infants and insane persons1 incapable of refusing it1 are saved without their consent1 just as they were involved in the sin of ,adam without their consent4 ,the reason why others are not saved is because when the atonement comes to them and upon them1 instead of consenting to be included in it1 they reject it4 ,if they are born under the curse1 so likewise they are born under the atonement which is intended to remove that curse2 they remain under its shelter till they are old enough to repudiate it2 they shut out its influences as a man closes his window-blind to shut out the beams of the sun2 they ward them off by direct opposition1 as a man builds dykes around his field to keep out the streams which would otherwise flow in and fertilize the soil40 7c7 ,that the atonement of ,christ has procured for all men the powerful incentives to repentance presented in the ,cross1 and the combined agency of the ,christian church and of the ,holy ,spirit1 by which these incentives are brought to bear upon them4 ,just as much sun and rain would be needed1 if only one farmer on earth were to be benefited4 ,christ would not need to suffer more1 if all were to be saved4 ,his sufferings1 as we have seen1 were not the payment of a pecuniary debt4 ,having endured the penalty of the sinner1 justice permits the sinner's discharge1 but does not require it1 except as the fulfilment of a promise to his substitute1 and then only upon the appointed condition of repentance and faith4 ,the atonement is unlimited1--the whole human race might be saved through it2 the application of the atonement is limited1--only those who repent and believe are actually saved by it4 ,robert ,g4 ,farley3 8,the prospective mother prepares a complete and beautiful outfit for her expected child4 ,but the child is still-born4 ,yet the outfit was prepared just the same as if it had lived4 ,and ,christ's work is completed as much for one man as for another1 as much for the unbeliever as for the believer40 ,christ is specially the ,savior of those who believe1 in that he exerts a special power of his ,spirit to procure their acceptance of his salvation4 ,this is not1 however1 a part of his work of atonement2 it is the application of the atonement1 and as such is hereafter to be considered4 ,among those who hold to a limited atonement is ,owen4 ,campbell quotes him as saying3 8,christ did not die for all the sins of all men2 for if this were so1 why are not all freed from the punishment of all their sins8 ,you will say1 #8,because of their unbelief1--they will not believe4' ,but this unbelief is a sin1 and ,christ was punished for it4 ,why then does this1 more than other sins1 hinder them from partaking of the fruits of his death80 ,so also ,turretin1 loc4 #d1 qus4 #aj and #ag2 ,symington1 ,atonement1 #ahd-bcd2 ,candlish on the ,atonement2 ,cunningham1 ,hist4 ,theol41 #b3cbc-cgj2 ,shedd1 ,dogm4 ,theol41 #b3dfd-dhi4 ,for the view presented in the text1 see ,andrew ,fuller1 ,works1 #b3cgc1 #cgd2 #fhi-fih2 #gjf-gji2 ,wardlaw1 ,syst4 ,theol41 #b3dhe-edi2 ,jenkyn1 ,extent of the ,atonement2 ,e4 ,p4 ,griffin1 ,extent of the ,atonement2 ,woods1 ,works1 #b3dij-eba2 ,richards1 ,lectures on ,theology1 #cjb-cbg4 #b4 ,christ's ,intercessory ,work4 ,the ,priesthood of ,christ does not cease with his work of atonement1 but continues forever4 ,in the presence of ,god he fulfils the second office of the priest1 namely that of intercession4 ,heb4 #g3bc-be--8priests many in number1 because that by death they are hindered from continuing3 but he1 because he abideth forever1 hath his priesthood unchangeable4 ,wherefore also he is able to save to the uttermost them that draw near onto ,god through him1 seeing he ever liveth to make intercession for them40 ,c4 ,h4 ,m4 on ,ex4 #ag3ab--8,the hands of our great ,intercessor never hang down1 as ,moses' did1 nor does he need any one to hold them up4 ,the same rod of ,god's power which was used by ,moses to smite the rock 7,atonement7 was in ,moses' hand on the hill 7,intercession740 ,denney's ,studies in ,theology1 #aff--8;,if we see nothing unnatural in the fact that ,christ prayed for ,peter on earth1 we need not make any difficulty about his praying for us in heaven4 ,the relation is the same2 the only difference is that ,christ is now exalted1 and prays1 not with strong crying and tears1 but in the sovereignty and prevailing power of one who has achieved eternal redemption for his people40 ,a4 ,nature of ,christ's ,intercession4--,this is not to be conceived of either as an external and vocal petitioning1 nor as a mere figure of speech for the natural and continuous influence of his sacrifice2 but rather as a special activity of ,christ in securing1 upon the ground of that sacrifice1 whatever of blessing comes to men1 whether that blessing be temporal or spiritual4 #a ,john #b3a--8;if any man sin1 we have an advocate with the ,father1 ,jesus ,christ the righteous02 ,rom4 #h3cd--8;,it is ,jesus ,christ that died1 yea rather1 that was raised from the dead1 who is at the right hand of ,god1 who also maketh intercession for us0--here ,meyer seems to favor the meaning of external and vocal petitioning1 as of the glorified ,god-man3 ,heb4 #g3be--8;ever liveth to make intercession for them40 ,on the ground of this effectual intercession he can pronounce the true sacerdotal benediction2 and all the benedictions of his ministers and apostles are but fruits and emblems of this 7see the ,aaronic benediction in ,num4 #f3bd-bf1 and the apostolic benedictions in #a ,cor4 #a3c and #b ,cor4 #ac3ad74 ,b4 ,objects of ,christ's ,intercession4--,we may distinguish 7a7 that general intercession which secures to all men certain temporal benefits of his atoning work1 and 7b7 that special intercession which secures the divine acceptance of the persons of believers and the divine bestowment of all gifts needful for their salvation4 7a7 ,general intercession for all men3 ,is4 #ec3ab--8;he bare the sin of many1 and made intercession for the transgressors02 ,luke #bc3cd--8;,and ,jesus said1 ,father1 forgive them2 for they know not what they do0--a beginning of his priestly intercession1 even while he was being nailed to the cross4 7b7 ,special intercession for his saints3 ,mat4 #ah3ai1 #bj--8;if two of you shall agree on earth as touching anything that they shall ask1 it shall be done for them of my ,father which is in heaven4 ,for when two or three are gathered together in my name1 there am ,i in the midst of them02 ,luke #bb3ca1 #cb--8,simon1 ,simon1 behold1 ,satan asked to have you1 that he might sift you as wheat3 but ,i made supplication for thee1 that thy faith fail not02 ,john #ad3af--8;,i will pray the ,father1 and he shall give you another ,comforter02 #ag3i--8;,i pray for them2 ,i pray not for the world1 but for those whom thou hast given me02 ,acts #b3cc--8;,being therefore by the right hand of ,god exalted1 and having received of the ,father the promise of the ,holy ,spirit1 he hath poured forth this1 which ye see and hear02 ,eph4 #a3f--8the glory of his grace1 which he freely bestowed on us in the ,beloved02 #b3ah--8through him we both have our access in one ,spirit unto the ,father02 #c3ab--8;in whom we have boldness and access in confidence through our faith in him02 ,heb4 #b3ag1 #ah--8,wherefore it behooved him in all things to be made like unto his brethren1 that he might become a merciful and faithful high priest in things pertaining to ,god1 to make propitiation for the sins of the people4 ,for in that he himself hath suffered being tempted1 he is able to succor them that are tempted02 #d3ae1 #af--8;,for we have not a high priest that cannot be touched with the feeling of our infirmities2 but one that hath been in all points tempted like as we are1 yet without sin4 ,let us therefore draw near with boldness unto the throne of grace1 that we may receive mercy1 and may find grace to help as in time of need02 #a ,pet #b3e--8;a holy priesthood1 to offer up spiritual sacrifices1 acceptable to ,god through ,jesus ,christ02 ,rev4 #e3f--8;,and ,i saw in the midst of the throne 444 a ,lamb standing1 as though it had been slain1 having seven horns1 and seven eyes1 which are the seven ,spirits of ,god1 sent forth into all the earth02 #g3af1 #ag--8,they shall hunger no more1 neither thirst any more2 neither shall the sun strike upon them1 nor any heat3 for the lamb that is in the midst of the throne shall be their shepherd1 and shall guide them unto fountains of waters of life3 and ,god shall wipe away every tear from their eyes40 ,c4 ,relation of ,christ's ,intercession to that of the ,holy ,spirit4--,the ,holy ,spirit is an advocate within us1 teaching us how to pray as we ought2 ,christ is an advocate in heaven1 securing from the ,father the answer of our prayers4 ,thus the work of ,christ and of the ,holy ,spirit are complements to each other1 and parts of one whole4 ,john #ad3bf--8;,but the ,comforter1 even the ,holy ,spirit1 whom the ,father will send in my name1 he shall teach you all things1 and bring to your remembrance all that ,i said unto you02 ,rom4 #h3bf--8;,and in like manner the ,spirit also helpeth our infirmity3 for we know not how to pray as we ought2 but the ,spirit himself maketh intercession for us with groanings which cannot be uttered02 #bg--8;and he that searcheth the hearts knoweth what is the mind of the ,spirit1 because he maketh intercession for the saints according to the will of ,god40 ,the intercession of the ,holy ,spirit may be illustrated by the work of the mother1 who teaches her child to pray by putting words into his mouth or by suggesting subjects for prayer4 8,the whole ,trinity is present in the ,christian's closet2 the ,father hears2 the ,son advocates his cause at the ,father's right hand2 the ,holy ,spirit intercedes in the heart of the believer40 ,therefore 8,when ,god inclines the heart to pray1 ,he hath an ear to hear40 ,the impulse to prayer1 within our hearts1 is evidence that ,christ is urging our claims in heaven4 ,d4 ,relation of ,christ's ,intercession to that of saints4--,all true intercession is either directly or indirectly the intercession of ,christ4 ,christians are organs of ,christ's ,spirit4 ,to suppose ,christ in us to offer prayer to one of his saints1 instead of directly to the ,father1 is to blaspheme ,christ1 and utterly misconceive the nature of prayer4 ,saints on earth1 by their union with ,christ1 the great high priest1 are themselves constituted intercessors2 and as the high priest of old bore upon his bosom the breastplate engraven with the names of the tribes of ,israel 7,ex4 #bh3i-ab71 so the ,christian is to bear upon his heart in prayer before ,god the interests of his family1 the church1 and the world 7#a ,tim4 #c3a--8;,i exhort therefore1 first of all1 that supplications1 prayers1 intercessions1 thanksgivings be made for all men074 ,see ,symington on ,intercession1 in ,atonement and ,intercession1 #bef-cjh2 ,milligan1 ,ascension and ,heavenly ,priesthood of our ,lord4 ,luckock1 ,after ,death1 finds evidence of belief in the intercession of the saints in heaven as early as the second century4 ,invocation of the saints he regards as beginning not earlier than the fourth century4 ,he approves the doctrine that the saints pray for us1 but rejects the doctrine that we are to pray to them4 ,prayers for the dead he strongly advocates4 ,bramhall1 ,works1 #a3eg--;,invocation of the saints is 8not necessary1 for two reasons3 first1 no saint doth love us so well as ,christ3 no saint hath given us such assurance of his love1 or done so much for us as ,christ2 no saint is so willing to help us as ,christ2 and secondly1 we have no command from ,god to invocate them40 ,a4 ,b4 ,cave3 8,the system of human mediation falls away in the advent to our souls of the living ,christ4 ,who wants stars1 or even the moon1 after the sun is up80 ,,iii4 ,the ,kingly ,office of ,christ4 ,this is to be distinguished from the sovereignty which ,christ originally possessed in virtue of his divine nature4 ,christ's kingship is the sovereignty of the divine-human ,redeemer1 which belonged to him of right from the moment of his birth1 but which was fully exercised only from the time of his entrance upon the state of exaltation4 ,by virtue of this kingly office1 ,christ rules all things in heaven and earth1 for the glory of ,god and the execution of ,god's purpose of salvation4 7a7 ,with respect to the universe at large1 ,christ's kingdom is a kingdom of power2 he upholds1 governs1 and judges the world4 ,ps4 #b3f-h--8;,i have set my king4444 ,thou art my son4444 uttermost parts of the earth for thy possession02 #h3f--8madest him to have dominion over the works of thy hands2 ,thou hast put all things under his feet02 cf4 ,heb4 #b3h1 #i--8we see not yet all things subjected to him4 ,but we beheld 444 ,jesus 444 crowned with glory and honor02 ,mat4 #be3ca1 #cb--8when the ,son of man shall come in his glory 444 then shall he sit on the throne of his glory3 and before him shall be gathered all the nations02 #bh3ah--8;,all authority hath been given unto me in heaven and on earth02 ,heb4 #a3c--8upholding all things by the word of his power02 ,rev4 #ai3ae1 #af--8smite the nations 444 rule them with a rod of iron 444 ,king of ,kings1 and ,lord of ,lords40 ,julius ,mller1 ,proof-texts1 #cd1 says incorrectly1 as we think1 that 8the regnum natur of the old theology is unsupported1--there are only the regnum grati and the regnum glori40 ,a4 ,j4 ,gordon3 8,christ is now creation's sceptre-bearer1 as he was once creation's burden-bearer40 7b7 ,with respect to his militant church1 it is a kingdom of grace2 he founds1 legislates for1 administers1 defends1 and augments his church on earth4 ,luke #b3aa--8;born to you 444 a ,savior1 who is ,christ the lord02 #ai3ch--8;,blessed is the ,king that cometh in the name of the ,lord02 ,john #ah3cf1 #cg--8,my kingdom is not of this world4444 ,thou sayest it1 for ,i am a king4444 ,every one that is of the truth heareth my voice02 ,eph4 #a3bb--8;he put all things in subjection under his feet1 and gave him to be head over all things to the church1 which is his body1 the fulness of him that filleth all in all02 ,heb4 #a3h--8of the ,son he saith1 ,thy throne1 ,o ,god1 is for ever and ever40 ,dorner1 ,glaubenslehre1 #b3fgg 7,syst4 ,doct41 #d3adb1 #adc7--8;,all great men can be said to have an after-influence 7,nachwirkung7 after their death1 but only of ,christ can it be said that he has an after-activity 7,fortwirkung74 ,the sending of the ,spirit is part of ,christ's work as ,king40 ,p4 ,s4 ,moxom1 ,bap4 ,quar4 ,rev41 ,jan4 #ahhf3be-cf--8,preminence of ,christ1 as source of the church's being2 ground of the church's unity2 source of the church's law2 mould of the church's life40 ,a4 ,j4 ,gordon3 8,as the church endures hardness and humiliation as united to him who was on the cross1 so she should exhibit something of supernatural energy as united with him who is on the throne40 ,luther3 8,we tell our ,lord ,god1 that if he will have his church1 he must look after it himself4 ,we cannot sustain it1 and1 if we could1 we should become the proudest asses under heaven4444 ,if it had been possible for pope1 priest or minister to destroy the church of ,jesus ,christ1 it would have been destroyed long ago40 ,luther1 watching the proceedings of the ,diet of ,augsburg1 made a noteworthy discovery4 ,he saw the stars bestud the canopy of the sky1 and though there were no pillars to hold them up they kept their place and the sky fell not4 ,the business of holding up the sky and its stars has been on the minds of men in all ages4 ,but we do not need to provide props to hold up the sky4 ,god will look after his church and after ,christian doctrine4 ,for of ,christ it has been written in #a ,cor4 #ae3be--8;,for he must reign1 till he hath put all his enemies under his feet40 8,thrice blessed is he to whom is given ,the instinct that can tell ,that ,god is in the field when he ,is most invisible40 ,since ,christ is ,king1 it is a duty never to despair of church or of the world4 ,dr4 ,e4 ,g4 ,robinson declared that ,christian character was never more complete than now1 nor more nearly approaching the ideal man4 ,we may add that modern education1 modern commerce1 modern invention1 modern civilization1 are to be regarded as the revelations of ,christ1 the ,light of the world1 and the ,ruler of the nations4 ,all progress of knowledge1 government1 society1 is progress of his truth1 and a prophecy of the complete establishment of his kingdom4 7c7 ,with respect to his church triumphant1 it is a kingdom of glory2 he rewards his redeemed people with the full revelation of himself1 upon the completion of his kingdom in the resurrection and the judgment4 ,john #ag3bd--8;,father1 that which thou hast given me1 ,i desire that where ,i am1 they also may be with me1 that they may behold my glory02 #a ,pet4 #c3ba1 #bb--8;,jesus ,christ2 who is on the right hand of ,god1 having gone into heaven2 angels and authorities and powers being made subject unto him02 #b ,pet4 #a3aa--8thus shall be richly supplied unto you the entrance into the eternal kingdom of our ,lord and ,savior ,jesus ,christ40 ,see ,andrew ,murray1 ,with ,christ in the ,school of ,prayer1 preface1 vi--8,rev4 #a3f--#8made us to be a kingdom1 to be priests unto his ,god and ,father4' 0 ,both in the king and the priest1 the chief thing is power1 influence1 blessing4 ,in the king1 it is the power coming downward2 in the priest1 it is the power rising upward1 prevailing with ,god4 ,as in ,christ1 so in us1 the kingly power is founded on the priestly3 ,heb4 #g3be--8;able to save to the uttermost1 444 seeing he ever liveth to make intercession04 ,watts1 ,new ,apologetic1 preface1 ix--8,we cannot have ,christ as ,king without having him also as ,priest4 ,it is as the ,lamb that he sits upon the throne in the ,apocalypse2 as the ,lamb that he conducts his conflict with the kings of the earth2 and it is from the throne of ,god on which the ,lamb appears that the water of life flows forth that carries refreshing throughout the ,paradise of ,god40 ,luther3 8,now ,christ reigns1 not in visible1 public manner1 but through the word1 just as we see the sun through a cloud4 ,we see the light1 but not the sun itself4 ,but when the clouds are gone1 then we see at the same time both light and sun40 ,we may close our consideration of ,christ's ,kingship with two practical remarks3 #a4 ,we never can think too much of the cross1 but we may think too little of the throne4 #b4 ,we can not have ,christ as our ,prophet or our ,priest1 unless we take him also as our ,king4 ,on ,christ's ,kingship1 see ,philippi1 ,glaubenslehre1 ,,iv1 #b3cdb-cea2 ,van ,oosterzee1 ,dogmatics1 #ehf sq42 ,garbett1 ,christ as ,prophet1 ,priest1 and ,king1 #b3bdc-dch2 ,j4 ,m4 ,mason1 ,sermon on ,messiah's ,throne1 in ,works1 #c3bda-bge4