INCARNATION
ultimately
to
reveal
God,
and
St.
Paul
appeals
to
the
processes
of
nature
as
being
an
indication
not
only
of
the
creative
power,
but
also
of
the
benevolence
of
God
(Ac
14",
cf.
Ro
V).
The
OT
is
the
history
of
a
pro-gressive
revelation
which
is
always
looking
forward
to
more
perfect
illumination,
and
the
whole
history
of
man
is,
according
to
the
NT,
the
history
of
gradual
enlightenment
culminating
in
the
Incarnation
(He
1^
Jn
149,
Col
iw).
(c)
Restoration
of
man.
—
It
has
been
a
common
subject
of
speculation
in
the
Church
whether
the
Incar-nation
would
have
taken
place
if
man
had
not
sinned,
and
it
must
be
recognized
that
to
such
a
question
no
decisive
answer
can
be
given.
As
a
fact
the
Incarna-tion
was
conditioned
by
the
existence
of
man's
sin,
and
the
restoration
of
man
is
constantly
put
forward
as
its
purpose.
Three
special
aspects
of
this
work
of
restoration
may
be
noticed.
(1)
Christ
offers
an
example
of
perfect
and
sinless
humanity:
He
is
the
unique
example
of
man
as
God
intended
him
to
be.
The
ideal
of
the
human
race
becomes
actual
in
Him.
His
life
was
one
of
perfect
obedience
to
the
will
of
God
(Mt
17s,
Lk
322,
Jn
S^i).
(2)
He
removed
the
barriers
which
sin
had
placed
between
man
and
his
Creator.
This
work
is
invariably
associated
in
the
NT
with
His
death
and
resurrection.
It
is
described
as
an
offering,
a
sacrifice,
of
Himself
(He
9"'),
which
takes
away
the
sin
of
the
world
(Jn
V^).
Many
meta-phors
are
used
in
the
NT
to
describe
the
effect
of
His
death
and
resurrection,
such
as
redemption,
which
conveys
the
idea
of
a
deliverance
at
a
great
cost
from
slavery;
propitiation,
or
an
act
or
process
by
which
sin
is
neutralized;
salvation,
or
bringing
into
a
con-dition
of
health
or
safety;
reconciliation
with
God,
and
remission
of
sin
(see
Atonement).
(3)
These
two
parts
of
Christ's
work
for
man
were
accomplished
by
His
earthly
Ufe,
death,
and
resurrection.
But
they
do
not
comprise
all
that
the
Incarnation
has
done
for
the
restoration
of
man.
The
completion
of
His
work
Christ
left
to
His
Church,
the
society
which
He
founded,
and
in
which
He
promised
that
He
would
dwell
through
the
Holy
Spirit.
The
Church,
St.
Paul
says,
is
His
body,
living
by
His
life
and
the
instrunient
of
His
work.
Thus
the
Kingdom
of
God
which
Christ
brought
to
the
earth,
and
which
He
constantly
speaks
of
both
as
being
already
come
and
as
still
to
come,
is
visibly
represented
in
His
Church,
which
is
'the
Kingdom
of
heaven
in
so
far
as
it
has
already
come,
and
prepares
for
the
Kingdom
as
it
is
to
come
in
glory.'
4
.
Relation
of
the
NT
doctrine
to
that
of
the
Councils
.
—
It
has
been
seen
above
that
the
disciples
knew
our
Lord
first
as
a
man,
and
that
they
advanced
by
degrees
to
a
belief
in
His
Divinity.
Men
educated
in
Jewish
habits
of
thought
would
not
readily
apprehend
in
all
its
bearings
the
Christian
idea
of
a
Person
who
could
be
both
God
and
man.
It
is
therefore
not
surprising
that
there
should
be
in
the
NT
a
diversity
of
treatment
with
regard
to
the
question
of
the
Person
of
Christ,
and
that
it
should
be
possible
to
recognize
what
may
be
called
different
levels
of
Christological
belief.
Before
our
Lord's
death
the
disciples
had
recognized
Him
as
the
Messiah,
though
with
still
very
inadequate
ideas
as
to
the
nature
of
the
Messianic
Kingdom
wliich
He
was
to
set
up.
The
Resurrection
transformed
this
faith,
and
it
naturally
became
the
central
point
of
their
early
teaching.
The
conception
of
Christ
prominent
in
the
earliest
Apostolic
age,
and
emphasized
in
the
first
part
of
the
Acts
and
in
the
Epistles
of
1
Peter,
James,
and
Jude,
regards
Him
primarily
as
the
Messiah,
the
glory
of
whose
Person
and
mission
has
been
proved
by
the
Resurrection,
who
has
been
exalted
to
God's
right
hand,
and
who
will
be
judge
of
quick
and
dead.
St.
Paul
in
Ills
earlier
Epistles
regards
Christ's
Person
more
from
the
point
of
view
of
personal
religion,
as
One
who
has
bridged
over
the
gulf
which
sin
has
caused
between
God
and
man,
and
in
whom
man's
desire
for
INDIA
reconciliation
with
God
finds
satisfaction.
St.
Paul's
later
Epistles,
as
well
as
the
Ep.
to
the
Hebrews
and
St.
John's
Gospel,
deal
with
the
cosmological
and
mystical
aspects
of
the
Incarnation,
and
contain
the
most
definite
statements
of
the
Divinity
of
Christ.
It
has
been
further
maintained
that
the
definitions
of
the
doctrine
made
by
the
great
Councils
and
embodied
in
the
Creeds
show
an
advance
upon
the
doctrine
contained
in
the
NT.
This
was
not,
however,
the
view
of
those
who
drew
up
the
definitions,
for
they
invariably
appealed
to
the
NT
writings
as
conclusive,
and
believed
tnemselvea
to
be
only
formulating
beliefs
which
had
always
been
held
by
the
Church.
The
language
of
the
definitions
was
un-doubtedly
to
some
extent
new,
but
it
has
never
been
shown
that
the
substance
of
the
doctrine
expressed
by
them
in
any
respect
goes
beyond
what
has
been
represented
above
as
the
teachmg
of
the
NT.
If
the
NT
writers
really
be-lieved,
as
has
been
maintained
above,
that
Christ
was
a
Person
who
was
perfectly
human
and
who
was
also
Divine,
there
is
nothing
in
the
dogmatic
decrees
of
the
4th
and
5th
centuries
which
asserts
more
than
this.
What
these
definitions
do
is
to
negative
explanations
which
are
in-consistent
with
these
fundamental
beliefs.
It
is
not
sur-
B
rising
that
men
found
it
difficult
to
grasp
the
perfect
livinity
as
well
as
the
perfect
humanity
of
Christ,
and
that
attempts
should
have^been
made
to
explain
away
one
side
or
other
of
the
doctrine
of
the
Incarnation.
The
attempt
which
met
with
the
widest
success,
and
most
threatened
the
doctrine
of
the
Church,
was
that
of
Anus,
who
taught
that
the
Son
of
God
was
a
created
being,
a
sort
of
demi-god.
This
teaching
found
ready
support
and
sympathy
among
men
who
hadf
not
shaken
off
pagan
habits
of
thought,
and
in
opposing
it
the
Church
was
contending
for
a
true
'Theism,
which
cannot
endure
the
multiplication
of
objects
of
wor-ship,
no
less
than
for
Christianity.
But
although
a
word
was
used
in
the
definition
finally
accepted,
the
celebrated
Ao7m>(msto7i
—
'of
one
substance
with
the
Father'
—
which
was
not
used
by
any
NT
writer,
it
was
used
unwillingly,
and
only
because
other
attempts
to
assert
beyond
the
possibiUty
of
cavil
the
true
Divinity
of
Christ
had
failed.
Again,
when
the
Divinity
of
Christ
was
fully
accepted,
the
difficulty
of
believing
the
same
Peraon
to
be
both
God
and
man
led
to
attempts
to
explain
away
the
perfect
humanity.
Apollinaris
taught
that
the
Word
of
God
took
the
place
of
the
human
mind
or
spirit
in
Christ,
as
at
a
later
period
the
Monothelites
held
that
He
had
no
human
will;
Nestorius
practically
denied
an
Incarnation,
by
holding
that
the
Son
of
God
and
Jesus
Christ
were
two
separate
persons,
though
united
in
a
singular
degree:
Eutyches
taught
that
the
manhood
in
Christ
was
merged
in
the
Godhead
so
as
to
lose
its
proper
and
distinct
nature.
These
explanations
contradicted
in
various
ways
the
plain
teaching
of
the
Gospels
that
Christ
was
a
truly
human
Person,and
they
were
all
decisively
negatived
by
the
Church
in
language
which
no
doubt
shows
a
distinct
advance
in
theological
thought,
but
without
adding
anything
to
the
substance
of
the
Apostolic
doctrine.
J.
H.
Maude.
INCENSE.
—
(1)
lebSnah,
which
should
always
be
tr.
'frankincense'
(wh.
see).
It
was
burnt
with
the
meat-offering
(Lv
2'-
'■
"■
«
6«
etc.),
and
offered
with
the
shewbread
(Lv
24'-»).
(2)
qetdreth,
lit.
'smoke,'
and
so
used
in
Is
1",
Ps
66"
141^;
used
for
a
definite
sub-stance,
Lv
10",
Ezk
8"
etc.
(3)
(humiama
(Gr.),
Lk
l'».
Rev
5'
8=
18".
The
holy
incense
(Ex
30^)
was
made
of
stacte,
onycha,
galbanum,
and
frankincense,
but
the
incense
of
later
times,
which
was
offered
daily
(Jth
9',
Lk
I'-'i),
was
more
complicated.
According
to
Josephus,
it
had
thirteen
constituents
(BJ
v.
v.
5).
Incense
was
originally
burned
in
censers,
but
these
were
latterly
used
only
to
carry
coals
from
the
great
altar
to
the
'
altar
of
incense.'
E.
W.
G.
Mastebman.
INCENSE,
ALTAR
OF.—
See
Tabernacle,
§
6
(c).
and
Temple,
§
4.
INCEST.
—
See
Crimes
and
Punishments,
§
3.
INDIA
(Heb.
HdddH)
is
named
as
the
E.
boundary
of
the
empire
of
Ahasuerus
(Est
1'
S').
The
Heb.
is
contracted
from
Hondu,
the
name
of
the
river
Indus.
It
indicated
the
country
through
wliich
that
river
fiows:
not
the
great
peninsula
of
Hindustan.
So
also
in
1
Mac
88,
Ad.
Est
13'
14',
1
Es
3K
Possibly
the
drivers
of
the
elephants
(1
Mac
6")
were
true
Indians.
If
India
