(ii) In the Church.
(ii) But, if Christ’s mediatorial office in the physical creation was the starting point of the Apostle’s teaching, His mediatorial office in the spiritual creation is its principal theme. The cosmogonies of the false teachers were framed not so much in the interests of philosophy as in the interests of religion; and the Apostle replies to them in the same spirit and with the same motive. If the function of Christ is unique in the Universe, so is it also in the Church. |Its absolute character.|He is the sole and absolute link between God and humanity. Nothing short of His personality would suffice as a medium of reconciliation between the two. Nothing short of His life and work in the flesh, as consummated in His passion, would serve as an assurance of God’s love and pardon. His cross is the atonement of mankind with God. He is the Head with whom all the living members of the body are in direct and immediate communication, who suggests their manifold activities to each, who directs their several functions in subordination to the healthy working of the whole, from whom they individually receive their inspiration and their strength.
Hence angelic mediations are fundamentally wrong.
And being all this He cannot consent to share His prerogative with others. He absorbs in Himself the whole function of mediation. Through Him alone, without any interposing link of communication, the human soul has access to the Father. Here was the true answer to those deep yearnings after spiritual communion with God, which sought, and could not find, satisfaction in the manifold and fantastic creations of a dreamy mysticism. The worship of angels might have the semblance of humility; but it was in fact a contemptuous defiance of the fundamental idea of the Gospel, a flat denial of the absolute character of Christ’s Person and office. It was a severance of the proper connexion with the Head, an amputation of the disordered limb, which was thus disjoined from the source of life and left to perish for want of spiritual nourishment.
Christ’s mediation in the Church justified by His mediation in the World.
The language of the New Testament writers is beset with difficulties, so long as we conceive of our Lord only in connexion with the Gospel revelation: but, when with the Apostles we realise in Him the same Divine Lord who is and ever has been the light of the whole world, who before Christianity wrought first in mankind at large through the avenues of the conscience, and afterwards more particularly in the Jews through a special though still imperfect revelation, then all these difficulties fall away. Then we understand the significance, and we recognise the truth, of such passages as these: ‘No man cometh unto the Father, but by me’: ‘There is no salvation in any other’; ‘He that disbelieveth the Son shall not see life, but the wrath of God abideth upon him[[524]].’ The exclusive claims advanced in Christ’s name have their full and perfect justification in the doctrine of the Eternal Word.
Relation of the doctrine of the Word
The old dispensation is primarily the revelation of the absolute sovereignty of God. It vindicates this truth against two opposing forms of error, which in their extreme types are represented by Pantheism and Manicheism respectively. |to the monotheism of the Old Testament.|The Pantheist identifies God with the world: the Manichee attributes to the world an absolute existence, independent of God. With the Pantheist sin ceases to have any existence: for it is only one form of God’s working. With the Manichee sin is inherent in matter, which is antagonistic to God. The teaching of the Old Testament, of which the key-note is struck in the opening chapters of Genesis, is a refutation of both these errors. God is distinct from the world, and He is the Creator of the world. Evil is not inherent in God, but neither is it inherent in the material world. Sin is the disobedience of intelligent beings whom He has created, and whom He has endowed with a free-will, which they can use or misuse.
The New Testament is complementary to the Old.
The revelation of the New Testament is the proper complement to the revelation of the Old. It holds this position in two main respects. If the Old Testament sets forth the absolute unity of God—His distinctness from and sovereignty over His creatures—the New Testament points out how He holds communion with the world and with humanity, how man becomes one with Him. And again, if the Old Testament shows the true character of sin, the New Testament teaches the appointed means of redemption. On the one hand the monotheism of the Old Testament is supplemented by the theanthropism[[525]] of the New. Thus the theology of revelation is completed. On the other hand, the hamartiology of the Old Testament has its counterpart in the soteriology of the New. Thus the economy of revelation is perfected.