History of the Development of the Doctrine of the Person of Christ, 5. köideT. & T. Clark, 1863 |
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Common terms and phrases
absolute according actual Adam antagonism appear archetypal Arian aseity aspect atonement become character Christian Christology Church Communicatio idiomatum Compare completely conceived conception connection consciousness consequently contrary creation Deism deity distinction divine and human divine nature divine-human Docetism doctrine dogma dualism Ebionism Ebionites entire essence essential eternal ethical existence faith Father finite fulness God-man ground hand Hegel Holy human nature hypostasis idea ideal immanent incarnation individual infinite inner Irenæus Jesus knowledge Logos Lutheran manifestation manner matter mediator merely mind mode Monarchianism Monophysitism moral necessary necessity Nestorianism objective Pantheism Patripassianism Pelagian perfection Person of Christ philosophy position principle pure realization reason recognised redemption regard relation religion represented revelation Sabellian Schelling Schleiermacher Scripture self-consciousness sense sinless Socinian soul Spinoza spirit substance supposed tendency theology thing thought tion Trinitarian Trinity true truth unity universal Waterland words
Popular passages
Page 328 - It is come, I know not how, to be taken for granted, by many persons, that Christianity is not so much as a subject of mquiry ; but that it is. now at length, discovered to be fictitious. And accordingly they treat it, as if, in the present age, this were an agreed point among all people of discernment ; and nothing remained, but to set it up as a principal subject of mirth and ridicule...
Page 378 - What, then, is procession? Do you tell me what is the unbegottenness of the Father, and I will explain to you the physiology of the generation of the Son and the procession of the Spirit, and we shall both of us be frenzy-stricken for prying into the mystery of God.
Page 424 - I am constrained to say that neither my intellectual preference nor my moral admiration goes heartily with the Unitarian heroes, sects, or productions of any age. Ebionites, Arians, Socinians, all seem to me to contrast unfavourably with their opponents, and to exhibit a type of thought and character far less worthy, on the whole, of the true genius of Christianity.
Page 355 - God. Hence then, it is evident, that the Father is not the Son, nor the Son the Father, and likewise the Holy Ghost is neither the Father nor the Son. Nevertheless these persons thus distinguished are not divided, nor intermixed : For the Father hath not assumed the flesh, nor hath the Holy Ghost, but the Son only. The Father hath never been without his Son, or without his Holy Ghost.
Page 367 - And the Catholic and Apostolic Church anathematizes those who say that there was (a time) when the Son was not ; and that He did not exist before He was born ; and that He was made of what did not exist ; or that the Son of God is of a different hypostasis or substance (from the Father), or that He was created, or is variable and changeable.
Page 330 - it is plain the persons ara perfectly distinct, for they are three distinct and infinite minds, and therefore three distinct persons ; for a person is an intelligent being, and to say there are three divine persons, and not three distinct infinite minds, is both heresy and nonsense.
Page 386 - For there is one God and one Mediator between God and man, the man Christ Jesus.
Page 377 - Clarke sent thorn a paper in which he declared his belief ' that the Son of God was eternally begotten by the eternal incomprehensible power and will of the Father, and that the Holy Spirit was likewise eternally derived from the Father by or through the Son, according to the eternal incomprehensible power and will of the Father.
Page 249 - Denique, ut de tertio etiam capite mentem meam clarius operiam, dico, ad salutem non esse omnino necesse, Christum secundum carnem noscere ; sed de aeterno illo filio Dei, hoc est, Dei aeterna sapientia, quae sese in omnibus rebus, et maxime in mente humana, et omnium maxime in Christo lesu manifestavit, longe aliter sentiendum.
Page 414 - ... into the absolutely void inane. I know that every seeming truth, born of thought alone, and not ultimately resting on faith, is false and spurious; for knowledge, purely and simply such, when carried to its utmost consequences, leads to the conviction that we can know nothing! Such knowledge never finds anything in the conclusions...