only the latter is represented as pre-existent. Weizsäcker, on the other hand, without allowing their proper weight to the declarations of John, complains that historical and speculative elements were mingled in both cases, and that neither allows Christ sufficiently to take the Aóyos into his own mouth. Beyschlag (Christologie) seeks to disprove pre-existence from Christ's own utterances. The Johannic conception is more correctly treated by Weiss, Fromman, Messner, Schmidt, and Schulze. The Johannic Christology is, therefore, not identical with that of the Synoptics, but peculiar to itself.

A. Christ's Human Side, according to John.

Christ stood in loving and friendly relationships; ch. xi. 13, 17. σáp ¿yέvɛto expresses the most tangible reality. He had not merely human nature, but a human soul: cf. x. 17; xv. 12; xiii. 21. He was exhausted: iv. 6, 7; hungry and thirsty: xix. 28, xii. 1, 51; v. 20; gradually revealed the dóğa. The Spirit descends upon him, but the impartation of it takes place only after his ascension: vii. 38, 39; xvi. 7. He is contending: xvii. 1-5; xiii. 32; xii. 27, refers to struggles and salvation; therefore the Father is greater than He; xiv. 28; yet all these struggles are pervaded with conciousness of unity with God.

B. Divine side according to John.

He distinguishes himself (x. 30) from the men of the old covenant, and calls himself the Son whom the Father has equipped and sanctified: xvii. 5; viii. 8, 56; iii. 13–31; vi. 33, 38, 41, 46, 51, 62; vii. 29; viii. 42; xvi. 27; xiii. 3; so that he is descended from Heaven. Jealous for the Father's honor, he said (v. 23; xiv. 6, 9; viii. 12; xi. 25) that God had granted him to have life in himself: v. 25. He is himself the resurrection and the life; xi. 25. 105 яατnρ, John v. 18.

Hence belongs that doctrine of the Logos, which affirms its pre-existence both in its unity and differentiation, pрòs Оεòν. C. Summary Statement.

Humanity is in a process of development. It appropriates gradually the actual fulness of the Logos to itself. This it is able to do because it stands in essential relation to the Logos, and conversely the Logos to it. His humanity is not only like ours, it is higher. He is the son of man, xai ¿oxǹv, v. 26.

$ 26. ECCLESIASTICAL CHRISTOLOGY.

I. The first period (to A. D. 381), evolved, in their general outline, both sides of the doctrine of Christ's person.

II. The second period (to A. D. 1800) may be divided into three epochs. This period affirmed the unity of the two sides of Christ's person in their relation to each other.

1. The first epoch (to 1517) asserted the preponderance of the divine side.

2. The second epoch (the Reformation) attempted an artificial union.

3. The third epoch emphasizes the human factor.

III. The third period (from 1800 to the present 1871) attempts a proper union of the human with the divine elements.

Literature: John Bull, 1703, (De fide Symboli Nicaeni). Cotta, (in J. Gerhard's Loci de Persona Christi). Baur, Lehre v. der Trinität u. Menschwerdung Christi. Schneckenburger, Ueber die Kirchliche Christologie, 1848. Schweizer, Geschichte der reformirten Dogmatik. Schenkel, (Wesen des Protestantismus). Schmidt, (Geschichte der Lutherischen Dogmatik). Kahnis, (Luth. Dogmatik). Dorner, Geschichte der Dog. von d. Person Christi, 1865. Translated, 6 vols., Edinburgh.

§ 28. The third period demands especial characterization. By means of a correct conception of God and of man, the unity of Christ's nature is so represented that both sides assume their full proportions and are brought into equilibrium. Every Christological attempt of this period which is worthy of mention, recognizes at the same time the two sides and their inner and intimate unity. Thus the general foundation of the further growth of Christology is laid. Yet, (a) either factor may be posited in its full significance, or more or less abridged.

(b) Their unity may be more or less complete. Thus the various Christologies may be classified according to the attributes of God, as physical, logical, juridical, or cosmopological. The most important result of Christological thought since Schelling, is the consciousness that neither the conception nor the essence of God and man are mutually exclusive. The factors are: (a) our own time is true to the Reformation in affirming the perfect human nature of Christ in body and soul. Some (e. g., Ebrard) show Apollinarian tendencies. Kahnis, Rothe, Plitt distinguish

Christ's state of exaltation from his state of humiliation. According to the latter, Christ was the second Adam, a perfect man.

(b) The divine factor. 1. Those views which deny residence of the divine in Christ in a perfect manner, but merely vindicate for him a special divine power (Pantheistic and Ebionistic) are excluded. 2. Schleiermacher, in accordance with his Sabellian tendencies, ascribed to Christ the being in God, which is thus preformed from all eternity, redeeming, and holy, and perfectly one with mankind. Weiss and Ewald conceive Christ as the sum of the divine thoughts in respect to the world, which sum may be called God's "image."

(c) Beyschlag (Christologie d. N. T., p. 249) affirms distinctions in God himself; he adheres to the ontological trinity, which he also conceives as œconomic. God distinguishing himself from himself in order to reveal himself, wills a counterpart (anders-sein) of himself, which shall be at the same the principle and the prototype of the creature, and which is capable of becoming, and which has óμoovoia with the Father only at its perfection. (Vide Tertullian, Hippolytus.) Others, e. g., Gass, Thomasius, Kahnis, subordinate the lóyos. Aseity does not belong to it. But that which is posited by the will of God is creature and not God. The logical consequence of the Kenosis is Arianism. Very many other theologians (e. g. Nitzsch, Twesten, Müller) also affirm that through Christ we are brought into communion with God himself, and not with a subordinate being.

L. Unio Physica. Marheinecke loved to use the formula, "The divine is the truth of humanity, and humanity is the reality of the divine." This is pantheistic, although it is surpassed by Strauss, who would apply the term God-man to every human being.

IL Unio Logica places the unity in knowledge. The human must know the divine. This is merely theoretical and pantheistic.

III. Unio Ethica.

(a) As a type of justice, God, the law-giver, becomes a common essence with man, (Günther, Cath.), by acts of will in the fulfilment of law.

(b) By self-impartation, (e. g., the Kenosis of Thomasius, Lieb

ner, Gess, Ebrard, Delitzsch, Plitt, Meyer, Weiss.) Yet, starting from the Aóyos, which is uninvolved in Aseity, we arrive at no real humanity, but at a temporary Apollinarian machine. On this point vide Gess, Plitt, and earlier Thomasius and Liebner. Later Thomasius and Liebner taught that the Aóyos, as it were, vacated itself in order to grow and develop in the man Christ Jesus; was like an embryo till it arrived at the absoluteness of the theanthropic Ego. The principle of this development is neither the Aoyos nor humanity, but the Holy Spirit, and thus the Trinity is endangered.

If a progressive self-knowledge of the Aóyos be asserted in order, like Besser, not to make the Trinity indispensable, there would be a double lóyos. Thomasius' doctrines were rejected by the church at the time of the Apollinarians and of the later Anabaptists.

$29. Dogmatic Christology. Literature and Prospectus of

treatment.

I. Literature (a) Rationalistic: Wegscheider, Bretschneider. (b) Lutheran; Sartorius, Philippi, Thätige Gehorsam Christi 1844, Kirchliche Lehre v. Christi Person, 1869.

(c) Reformed; Schweizer, 1844-47. Heppe. Fürst zu Solms, Grundzüge für Christl. Dogm.

(d) Hegelian; Marheinecke, Vorlesungen über Dogm.; Göschel, Beitrag zur Spec. Theol.; Strauss, Leben Jesu; Frauenstädt and Rosenkranz, Encyclopædie; Schaller, Der Historische Christus, u. die Philosophie, 1838; Conradi, Christus in der Vergangenheit, Gegenwart u. Zukunft. (Gnostic).

(e) Recent Theologians. Weisse, Christus das Ebenbild des Sohnes Gottes, Christologie des Luthers. Leipsic, 1852, Philos. Dogm. 1862. Rothe, Ethik II. Ullman, Sündlosigkeit Jesu. König, Menschwerdung Gottes, 1842; Von Christi Höllenfahrt, vide also Ackerman upon the same subject. Lange's Dogm. Schweizer Dignität des Religion Stifters, Studien u. Kritiken 1834. Nitzsch, Schleiermacher, Martensen, Hase, Hahn; Hofman, Weissagung u. Erfülling, u. Schriftbeweis. Schüberlein. Delitzsch. Kahnis, Luth. Dogm. Vol. II. Jul. Müller, in Deutsche Zeitschrift, 1850. No. 50. Gess, Lehre von Christi Person. 1850. Hasse, Jahrbücher für Deutsche Theologie. Gass, Geschichte der protest Dogm. Keerl, Gottmensch, 1866. Weiss, 6 Vorträge uber

Christi Person. Schmidt (Leipsic) das Dogm. vom Gottmensch. 1867. Renan, La vie de Jésus. Controverting his standpoint, vid. Pressensé, Deutinger, Fricke, Beyschlag (Auferstehung Christi), Schenkel, Characterbild Jesu, Steinmeyer, Wunder u. Auferstehung Jesu. Weingarten. Beyschlag, N. T. Christologie. 2. Prospectus. (a.) Christology considered in itself. (b.) The two states of Christ. (c.) The works of Christ. This is the usual way of treatment, but as it necessitates repetition, and is arbitrary, the following is preferred:

1. CHRIST'S PRE-EXISTENCE: A, in God.

B, in Creation.

C, in Religion.

2. CHRIST'S PRESENCE ON EARTH: A, of the act of Incarnation.

i. e. as Prophet, Priest, and King.

3. CHRIST'S POST-EXISTENCE: A,

B, of His holy person.

C, of His theanthropic function.

in Hades.

B, in the Resurrection.

C, in His ascent to Heaven.

and His sitting at the right hand of God: or the continuance of these offices in heaven.

§ 80. Christ's Pre-existence.

Christ's incarnation in Nazareth was, on the one hand a miracle, or an original act of God. On the other hand, it was so mediated that it does not distract, but rather confirms, the established order of the world: the latter inasmuch as the divine principle which seeks revelation was operative in the anteChristian world. This is the Aóyos which comes from God, and is his eternal self-revelation. The necessity of incarnation rests in God's holy love. For its reality, humanity must be considered as it existed before Christ. Gal. iv. 3.

A. Christ's Pre-existence in God.

Christian consciousness accords with the teachings of Scripture, in connecting the doctrine of Christ with that of the Trinity. In God himself exist eternal distinctions which must reveal themselves, each in its proper time, in the world. This necessity is not physical, but inherent in the nature of love. This impartation to the world is not accomplished in God the Father