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Updated: June 10, 2025
The life of God is such that in the presence of need it must give itself just as water will run down hill; this is the law of its being. Where no need exists, that is, where life is infinite, love finds no expression. To realise itself for what it is, sacrifice, that is self-limitation, becomes necessary. Love is essentially self-giving.
Once we admit this Divine self-limitation as a working theory, we shall no longer be troubled by the unreal difficulty of having to reconcile the principle of Divine immanence with the fact of individual existence.
Then are we to understand that this self-limitation of Jesus meant that the eternal Son, or second person in the Trinity, the Word by whom the worlds were made, quitted the throne of His glory and lived for thirty-three years as a Jewish peasant?
Every treaty or promise made by a state, Treitschke holds, is to be understood as limited by the proviso rebus sic stantibus. 'A state cannot bind its will for the future over against other states. International treaties are no absolute limitation, but a voluntary self-limitation of the state, and only for such time as the state may find to be convenient.
To that question we have no other reply than the one given in our first chapter, viz., that when we predicate limitation of the Deity, we must mean self-limitation.
It ignores a fact, vital to Christology, namely the kénôsis or divine self-limitation. Thus it throws a veil of unreality over those facts on which the Christian Faith is built. The foregoing sketch of the early Christological heresies exhibits monophysitism as a product of two opposite intellectual currents.
The use of the term "veil" is suggestive, as the term is so often employed in Hellenistic Mysticism in connection with "Initiation." Finally, it is just worth noting that it is possible that what Origen has to say about the self-limitation of God is influenced by the tradition concerning the Horos or "Boundary."
It is an ADDITIONAL instance of his egoism, this artfulness and self-limitation in intercourse with his equals every star is a similar egoist; he honours HIMSELF in them, and in the rights which he concedes to them, he has no doubt that the exchange of honours and rights, as the ESSENCE of all intercourse, belongs also to the natural condition of things.
Chesterton has rendered useful service by insisting that in creating the world God distinguishes Himself from the world, as a poet is distinct from his poem a truth which he has condensed into an aphorism, "All creation is separation"; but on the part of the Deity such "separation" implies of necessity the self-limitation just spoken of.
“From the volume of 1832,” says his son, “he omitted several stanzas of ‘The Palace of Art’ because he thought that the poem was too full. ‘The artist is known by his self-limitation’ was a favourite adage of his. He allowed me, however, to print some of them in my notes, otherwise I should have hesitated to quote without his leave lines that he had excised.
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