Studies in Christian Doctrine - James Drummond - Google Books

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always have had an object of love, 146-149; but the idea 146-162

of a Divine society is pure polytheism, 149–150; the discus-

sion rests upon an anthropopathic conception of God, 150;

a similar argument will apply to the creativeness of God,

150-153; love among infinite equals is no evidence of love

towards finite beings, 153. (3) It is said that a second

person is involved in the idea of eternal personality, 153–154.

Objections to this view, 154-155. This kind of speculation

is beyond the compass of our thought, 155-156.

Objections to the doctrine from the side of reason, 156-159:-

(1) Each person must contain a trinity, 157; (2) Each person

must have something besides the Divine essence, 157-158;

(3) Each person must have something impersonal in addition

to personality, 158; (4) The idea of three persons with one

reason and will is unthinkable, 158. These difficulties not to

be evaded by calling the doctrine a mystery, 158-159.

Doctrine of the Holy Spirit, 159-162:-

Origin of the Christian belief, 159–160. Ideas attached to the

word 'spirit,' 160-161. The diffused influence beyond

comprehension, 161-162. The view suggested is consistent

with the early confession of the Church, 162.

AGENCY AND ATTRIBUTES OF GOD

God the Creator, 163-173. Question whether the universe is

eternal, 165-166. Evolution and creation, 166-168. The

reason for creation, 168-169. God the preserver, and destroyer,

169-170. Mediate and immediate action of God, 170-171.

Doctrine of angels, 171-173.

Attributes involved in our intellectual idea of God, 173-179:

Question whether attributes violate the Divine unity, 173.

God's omnipresence, 173-174. His omniscience, 174-176.

omnipotence, 176-179.

God as the reality of ideal good, 179-186: His holiness, 179–180.

His righteousness, 180-185: nature of punishment, 181-183.

Purposes of punishment: first, it is an expression of moral

disapproval, 183; secondly, it opposes a barrier to the com-

mission of wrongdoing, 183-184. Hence rule for the infliction

or remission of punishment, 184-185. Wisdom of God, 185.

His love, 185-186.

GOD AS THE OBJECT OF WORSHIP

First, he is an object of veneration and love on account of his

spiritual perfection, 187.

Secondly, he is the bounteous Giver, 187-188.

Thirdly, he is the object of trust, 188-195: Ethnic and Christian

view of providence, 188-189. Distinctions made by dogmatists,

189-191. Ordinary and extraordinary providence, 191-192.

The problem of evil, 192-195.

Lastly, he is the receiver of prayer, 196-202: The fact on which

prayer rests, 196. Division of prayer, 197. Difficulties

connected with petition, 197–200. The teaching of Christ in

regard to it, 200-201. Rule for the expression of desire in

prayer, 201. Prayer for spiritual blessings, 202.

DOCTRINE OF MAN

Man's ideal condition, 203-204.

Doctrine of original righteousness, 204-206.

Problem of sin, 206-239:-

Definition of sin as an act of will, 207-213: Conditions of

merit, 207-212: Implications in the idea of moral desert,

208-212: (1) The end is right actions, 208-209. (2) Con-

ditions that must be fulfilled : (a) the action must be

intentional, 209; (b) there must be knowledge of a better

and a worse, 209-210; (c) the agent must act from the best

motive present in his mind, 210; (d) there must be some

degree of difficulty in the action, 210-211; (e) there must be

liberty of choice between conflicting motives, 211-212.

Recognition of merit in the New Testament, 212–213.

Sin as a perversion of our nature from its ideal end, 213–216.

Reasons which justify this extended use of the word sin, 216.

The essence of sin, 216-219: according to some, the dominance

of the sensual nature, 217. According to others, self-

seeking, 217-219.

Sin is a positive evil, 219-220: and does not belong to the

essence of man, 220-221.

Sources of sin, 221-233: The misuse of free will, 221-222.

Doctrine of the Fall, 222-233: Theories of the origin of

souls, 222-223. Original sin, 223-226. Account of the

Fall not historical, 226. Supposed Biblical references to it, 226-239

226-228. Good and ill mingled in human life, 228-229.

Elements of truth in the doctrine, 229-233.

Doctrine of temptation, 233-239: Its inward conditions,

233-234; Its outward conditions, 234-235;

liability to it, 235. Doctrine of the devil and evil spirits,

235-239 Doctrine of satanic agency accepted, but not

essential in the New Testament, 236. Not easily reconciled

with the doctrine of a fatherly providence, 236-237. Out-

bursts of moral evil, 237. Demoniacal possession, 238-239.

THE RELATION BETWEEN GOD AND MAN AS AFFECTED

BY HISTORICAL CONDITIONS

REASONS FOR SELECTING CHRISTIANITY

Our inquiry might include all the great religions, 240-241.

Christianity selected as standing at the head, 241-242; and

because our own religious life has been shaped by Christianity,

The aim of all religions, to establish harmony between the soul

The need of reconciliation due to sin, 243.

The doctrine that Christ reconciled the Father to man, 244-249:

Statements of the doctrine, 244-245. This is opposed to the

teaching of the New Testament, 245-248; and to the highest

spiritual consciousness, 248-249.

The doctrine that the purpose of Christianity is to reconcile the

world to God, 249. This doctrine is essentially different from

Meaning of 'the wrath of God,' 250-251.

the other, 249-250.

THE PERSON OF CHRIST

Reasons for a Christology, 252-253.

Statement of the ecclesiastical dogma, 253-259.

Criticism of dogma, 259-282:-It cannot be exempt from criticism,
259-260. It makes Christianity entirely exceptional in the history

of the world, 260-261. Difficulties suggested, 261-282: First, 260-316

the vastness of the demand upon our faith, 262–263. Secondly,

the uncertainty of the supposed Biblical proof, 263-275: The

doctrine nowhere stated with completeness, 263–264. Inference

from the association of Christ with God, 264-266. Argument

from Christ's self-assertiveness, 266-272. Argument from

the expression 'in Christ,' 272-275. The birth from a virgin,

275. Thirdly, the slow growth of the dogma, 275-277.

Fourthly, general considerations, 277-282: It does not fit

easily into the modern knowledge of the universe, 277-279.

It is not necessary for conversion, 279–281. It is unpresentable

in thought, 281-282.

Doctrine of Kenosis, 282-285.

Doctrine based on Christian consciousness, 285-307: Nature

of Christian consciousness, 285-287. Various elements in the

impression which Jesus made upon Christendom, 287–295: He

was a prophet and teacher, 287-288; but we cannot lose the

teacher in the truth which he taught, 288-290. He is an

example of moral excellence, 290-291. He is a quickening

spirit,' 291-293. He has brought men into a Divine com-

munion, 293-295. Doctrines founded on these facts, 295–307:

Jesus was the Christ, 295-298. He was a spiritual 'Lord,'

298-299. He was a 'Saviour,' 299-301. He was the 'Son

of God,' 301-307.

How is he distinguished from an ordinary man? 307-308: The

question rests on a non-Christian view of man, 307. He is

pre-eminent in religious character and originality, 307-308,

and the man chosen to found a universal spiritual brother-

Early Christian phrases may have been influenced by the language

of the time, 308-312.

The thought of God and the thought of Christ inseparable in the

Christian mind, 312.

Sinlessness of Christ, 312-315: Two different ways of under-

standing this, 312-313. The evidence, 313-315: No trace

of conversion, 314. His baptism, 314. His habit of solitary

prayer, 314. He disclaimed the title 'good,' 314-315. The

charges made by enemies, and the impression on

followers, 315.

The view here presented is consistent with our enlarged knowledge

of the universe, 315-316.

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318-323. Character of his teaching and authority, 323-325.

Sacerdotal Office

Use of figurative terms, 325-330: Priest, 325-326. Sacrifice,

326-329. Redemption and ransom, 329-330.

Problem to be solved in connexion with Christ's death, 330-331;

a pressing problem for the first disciples, 331-332.

Doctrines of atonement, 332-347: Vagueness of early doctrine,

332-335. Anselm's 'Cur Deus homo,' 335-341. Doctrines

of different churches, 341-346. Changed view in modern

times, 346-347.

Objections to the orthodox doctrine, 347-352: First, it falls

with the doctrine of the hypostatic union, 347. Secondly,

it presents a false view of God's forgiveness, 347-349. Thirdly,

the comparison of sin to a debt is pushed too far, 349-350.

Fourthly, the idea of meritorious work is not tenable, 350-351.

Fifthly, it is unjust to punish the innocent for the guilty,

351-352. Lastly, man has some responsibility for his own

Those who hold the doctrine have no spiritual advantage, 352-353.

True ideas involved in the doctrine, 353-359: First, the

heinousness of sin, 353-354. Secondly, the impossibility of

earning God's favour, 354-355. Thirdly, the solidarity of

mankind, 355-356. Fourthly, the fact that one may suffer

for another, 356-357. Fifthly, value of self-sacrifice, 357-358.

Lastly, Christ as representative of mankind, 358-359.

Fundamental error in the doctrine, 359-361.

Reason for Christ's suffering, 361-362.

The love which bore the cross was Divine, 362.

Christ's intercession, 362-363.

3. Regal Office

THE CHURCH: ITS ORIGIN AND IDEA

Importance of the Church in transmitting the influence of

Origin of the term, and its use in the New Testament, 367-368.

Different doctrines of the Church, 368-376: Catholic, 369–372.

Protestant, 373-376.

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