The Incarnation -- By: John A. Reubelt
BSac 27:105 (Jan 1870) p. 1
“It is one of the most important and sacred duties of modern theology to overcome, in keeping with the uniform impression of true humanity and personal oneness produced by the person of Christ as delineated in the New Testament, the contradictory dualism beyond which the church doctrine of the God-man has so far failed to advance, and that in such a manner that the substance of the catholic dogma be preserved, and all exploded errors be avoided.”1
A threefold impression is made upon every serious and unprejudiced reader of the New Testament concerning Jesus Christ, to wit, that he is a real man, that he sustains a unique relation to the Deity, and that this relation grows out of the very substance of his being. Wherever, whenever, on whatsoever occasion, under whatsoever circumstances, Jesus meets us, he makes the impression on us that we are in the presence of a real man, who has all the attributes and wants of humanity — who thinks, wills, resolves, has emotions, grieves, rejoices, sleeps, travels, grows fatigued, needs
BSac 27:105 (Jan 1870) p. 2
rest, eats and drinks, not for a show, but to satisfy his real wants, etc. But this real man assumes a relation to the Deity which no created being can claim without blasphemy, saying that he is of one substance (ἕν) with God; that he was with God in heaven before he came down on earth; that he wishes to return thither after the accomplishment of his mission, — representing himself as an ambassador of God, that he acts in God’s name and stead, whose doctrine is not his own, but God’s, who performs his miracles in the power of God, etc.
His most intimate and highly gifted followers and disciples have both confirmed and enlarged these declarations of their Master. ̔οην tells us expressly that his Master had existed from all eternity in a capacity to which self-consciousness and personality belong, and that he in the course of time had become something that he was not always, namely, man. In the beginning was the Logos, and the Logos was toward (πρός) God (τὸν Θεόν), and the Logos was. God” (Θεός); and v. 14: “And the Logos became flesh.” Nearly the same is affirmed by the Apostle Paul, who says (Phil. 2:6-7: “Who, existing in the form of God, considered it not robbery to continue in this Godlike state of existence, but emptied himself, having assumed the servant form, and having become in the likeness of m...
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