unto the end of the world. Amen (xxviii. 20). And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was (John xvii. 5). As the Father knoweth me, even so know Ì the Father: and I lay down my life for the sheep (John x. 15). All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him (Matt. xi. 27).
All these verses, according to the Theology, show that Christ ascribed to himself divine attributes, omnipresence, self-existence, eternity, almightiness, omniscience. All these verses speak only of the oneness of birth of the Son of man with God, but in no way prove the especial divinity of Christ, as the Theology tries to prove. On the same basis it would be just as correct to ascribe a Godhead to Christ’s disciples, to whom he on every side repeated one and the same thought, that they were in him and he was in them, just as the Father was in him. With this end the proofs of the Godhead of Christ as expressed by him. After that follow proofs from the words of the apostles.
“III. As Christ the Saviour taught about himself, even so his disciples taught about him, according to the inspiration of the Holy Ghost. For example: (1) The Evangelist Matthew, representing the miraculous conception of the Saviour, refers to him the prophecy of Isaiah: Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us (Matt. i. 23; Is. vii. 14).” (p. 51.)
I quote everything which is said about it in this Theology, without leaving out a single line. This is regarded as the first proof from the words of the apostles. One reads and wonders how it is possible to explain these words as a proof that Christ is God. Emmanuel is a name which
