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And he realised with equal earnestness the great truth which is spoken of by Mr. Brooke, though in language which to us has an unpleasant sound, in the following extract: Yet, notwithstanding all this which men called while he lived, and now when he is dead will call, want of a clear and well-defined system of theology he had a fixed basis for his teaching. It was the Divine-human Life of Christ.

It must take place in a personal encounter, and only secondarily is it transmissive. It is true, however, that Christian education is responsible for the continued recital of God's saving acts, and for the transmission of the subject matter of the historical faith and life of the Christian community. The content of our faith was born of God's action and man's response a divine-human encounter.

A divine-human face cannot be depicted, and all the efforts I have seen are not only failures which one can lament, but many are caricatures at which one becomes indignant. I was greatly pleased that a true artist, Leonardo da Vinci, realized this, and painted his Christ with averted head.

Different classes of minds require different religions. A multitude require the pictorial faith and the absolute authority of the Catholic church. A great many require the divine-human figure of Christ. A certain class of minds will be pantheistic. To some the wonders of the physical world will be the most impressive revelation. Natures strong in spiritual insight will be transcendentalists.

So small does the awful scene which He has passed through seem to this divine-human Man, and so utterly are the old ties and bonds unaffected by it, that when He meets His followers, all He has to say to them as His first greeting is, 'Peace be unto you! the well-worn salutation that was bandied to and fro in every market-place and scene where men were wont to meet.

Every strength, every mercy, every spiritual power, consolation in every sorrow, fitness for duty, illumination in darkness, all gifts that any of us can need, come to us down on that one shining way, the mediation and the work of the Divine-Human Christ, the Lord.

They are objectified in the Christological heresies. These heresies arrange themselves in a sequence so strict and so logical that one could almost say that they are deducible a priori from the concept "divine-human." Certainly the subjective fancies of the heresiarchs do not provide the whole account. There is something of the universal in these heresies.

Surely that preaching is not justly charged with harshness which rings out the wholesome proclamation of a day of judgment, when we shall each give account of ourselves to the divine-human Judge. Such suppression weakens the power of the Gospel, which is the proclamation of deliverance, not only from the power, but also from the future retribution of sin.

But he will and must come, for otherwise the religion which demands him would be false; he is the first true King of the community of the true God, and as nothing can be conceived of as supplanting him, he will reign forever in irresistible power; he is the divine-human King, whose coming had been due ever since the true community had set up a human monarchy in its midst, but who had never come.

The divine-human Being called the Messiah has assumed human form; the only development of which he is capable is self-realization. The Imāmate is little more than a function, but the Messiahship is held by a person, not as a mere function, but as a part of his nature. This is not an unfair criticism. The alternation seems to me, as well as to Mr. Johnston, psychologically impossible.