This historic book may have numerous typos, missing text, images,
or index. Purchasers can download a free scanned copy of the
original book (without typos) from the publisher. 1914. Not
illustrated. Excerpt: ... Jesus. Not indeed, the doctrine said,
that incarnation into humanity is possible to God absolute and
unconditioned. Humanity could not contain him, nor would the
position of one incarnate be congruous with his relations or his
nature. But there exists forever in the Godhead a Son, identified
with the Word that was declared to have become flesh and dwelt
among us. His relation to the Father is somewhat analogous to that
of man, and he is in some sense akin to humanity, which was created
in his likeness. The Son is incarnable, and he has entered into
closest union with human nature in the person of Jesus. Therefore
it is that Jesus is inherently worthy to receive such honour as the
Church gives him, and that his salvation is the very salvation of
God. He is worthy to be adored, and mighty to save, because God the
Son is an element in the constitution of his person. Thus the
Christian faith is justified, and an eternal foundation is placed
underneath the Christian experience. From the starting-point in the
Son, interpretative thought reached out in both directions. On the
one hand it made its affirmations concerning the Father. As the
titles indicate, the Father was recognized as the source of the
Son, though in a manner higher than that of creation. The Son was
uncreated, of the Father's very self, mysteriously and eternally
generated from his being. The Father was God original, eternally
self-manifesting through the Son alone, expressed by the Son in
humanity. In the Father first was all that belongs to divine being,
and all that was brought by the Son to men. Thus the salvation that
had been received through Christ was grounded beyond Christ, and
beyond the eternal Son, in God the Father, source of all. And on
the other hand interpretative thought took ...
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