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The incarnation
by Francis Joseph Hall
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Excerpt:
(b) As has already been shown,2 it is demanded, as a condition of belief in Christ, that He shall be exhibited as really human and historical — subject to the conditions of human experience, and susceptible of interpretation in terms of such experience and of human history at large. So far as this represents the demand for a purely human Christ, it is neither necessitated by any established results of modern science and criticism nor possible to be granted by a sound theologian. But when interpreted sympathetically, as requiring simply that the subjection of Christ to human conditions and limitations shall not be minimized and emptied of reality, and that a rational and credible place in history shall be found for His birth and self-manifestation, we are bound to reckon with and to satisfy the demand.
(c) A third demand is that the Person and work of Christ shall be described in ethical terms, as distinguished from those of metaphysical paradox, of inscrutable majesty and of appalling power. Those who make this demand are apt to be under the impression that the definitions set forth by the ecumenical councils are prejudicial to an ethical interpretation of Christ. We hope to show in the
1 In § 8. 1 In § 2 (d).
proper place that this is a mistake, and that, although the ethical aspects of Christ's Person and work did not constitute the subject-matter with which these councils were concerned, the truths which they defined in the best terms then available are essential to a true understanding of the ethical significance of the Incarnation. The demand for an ethical Christ is obviously justifiable, and we may not exhibit Him as a metaphysical puzzle instead of as a moral Saviour. We have need to make it perfectly clear that the drama of the Incarnation was one of wondrous love, and that Christ was touched with the feeling of our infirmities in order that He might bring divine sympathy to the rescue of weak and sinful humanity. It may not be forgotten, however, that if the love of Christ is to have the divine value which an ethical interpretation of the Incarnation requires, the Christ Who displayed that love must be one with God and truly divine.
(d) Finally, it is demanded that the Christ of our faith shall not be one whose fife, achievements and claims violate natural law and the continuity of events. The inviolability of natural law, and the subjection of all possible events to the principle of continuity, are necessary postulates of natural science; and a Christ whose manifestation seems to be irreconcilable with these postulates is an incredible Christ. Unless He can be given an intelligible place in relation to cosmical development and to a world wherein natural law prevails, He cannot be acknowledged as historical, but must be regarded as at least legendary if not wholly mythical.
We might respond shortly and truly that the Christ of catholic dogma violates neither natural law nor the principle of continuity. But the demand in question requires more sympathetic and careful handling. It is based upon the supposition, not always escaped from by Christian apologists, that miracles are violations of natural law. This error can be removed only by a more elaborate treatment of the subject of miracles and of the supernatural in general, than can be here undertaken. We must content ourselves with brief remarks. The inviolable postulate of natural science with which we are concerned is this: that the same unhindered causes shall always bring about the same effects. This postulate is not violated by the coming in of new factors and a consequent modification of the events which previously operating factors would have produced. Nor is it violated by the supposition that the Lord of nature may bring into play other and higher factors than the forces previously resident in the physical order. Whether He will do this depends upon the general plan and purpose for which the physical order was created, and upon whether that order affords all the factors which He employs in fulfilling His plan. The whole question hinges upon the philosophical conception of the world-drama which we adopt. If the naturalistic philosophy is true, the intrusion of supernatural factors is impossible and the Christ of the Gospels is not a historic Christ. But if the theistic and Christian philosophy of history is true, the coming in of such factors was inevitable — a part of the general continuity of things, — and the Incarnation furnishes the key to all the developments of history. In brief, no conflict has been established between catholic Christology and natural science. The conflict lies wholly between the theistic and naturalistic philosophies. Naturalism is a speculative philosophy. Its scientific livery has been misappropriated.1 There have been attempts to eliminate miracles from the Gospels on critical grounds, but these attempts have been hopelessly vitiated by the naturalistic postulates by which their results have been predetermined.2
§ 4. So stupendous a mystery as the self-manifestation of God-incarnate is necessarily too profound
