In the earliest periods of Christian art this splendour was confined to the figures of the persons of the Godhead, but it was afterwards extended to the Virgin Mary and to several of the saints.
Gillespie's able Argument a priori for the Being and Attributes of the Godhead, published part by part 1833-1872.
From most of the other Gnostic sects, with the exception perhaps of the JewishChristian Gnosticism, he is distinguished by the fact that with him the figure of the fallen female god (Sophia Achamoth), and, in general, the idea of a fall within the godhead is entirely wanting.
Since 1879 their leading doctrines have been formulated as follows: (I) the total depravity of man; (2) the real Godhead and real humanity of Christ; (3) justification and redemption through the sacrifice of Christ; (4) work of the Holy Spirit; (5) good works as fruits of the Spirit; (6) fellowship of believers; (7) second coming of Christ; (8) resurrection of the dead to life or judgment.
25 in one self-existing supreme ruler of the Universe - the Divine Godhead - the Father, the Son and the Holy Spirit - the tripersonality."
At this point Origen succeeded in avoiding the heretical Gnostic idea of God by assigning to the Godhead the attributes of goodness and righteousness.
The Persians, on the other hand, had a different conception of the godhead, and we have no proof that from them Alexander either required or received divine honours.
An extreme school, the Aktistetae or Gaianists (Gaianus was bishop of Alexandria c. 550) even held that from the moment the Logos assumed the body the latter was untreated, the human being transmuted into the divine nature; and the Adiaphorites went still further; denying, like Stephen Barsudaili, an Edessan abbot, all distinction of essence not even between the manhood and the Godhead in Christ, but between the divine and the human, and asserting that "all creatures are of the same essence with the Creator."
"Then, it says, he became Saviour of us sinners, then he was filled with the Godhead; then he was sealed, then anointed; then was he called by the voice, then he became the loved one."
451 affirmed "that Christ is true God and true man, according to His Godhead begotten from eternity and like the Father in everything, only without sin; and that after His incarnation the unity of the person consists in two natures which are conjoined without confusion, and without change, but also without rending and without separation."
According to the institution of the Apostles, and the doctrine of the Gospel, let us believe in the one Godhead of the Father, the Son, and the Holy Ghost, of equal majesty in the Holy Trinity.
Eastern theologians expressed the mysterious relationship of the Holy Spirit to the Father and the Son in such phrases as " Who proceedeth from the Father and receiveth from the Son," rightly making the Godhead of the Father the foundation and primary source of the eternally derived Godhead of the Son and the Spirit.
The religious views of Servetus, marked by strong individuality, are not easily described in terms of current systems. His denial of the tripersonality of the Godhead and the eternity of the Son, along with his anabaptism, made his system abhorrent to Catholics and Protestants alike, in spite of his intense Biblicism, his passionate devotion to the person of Christ, and his Christocentric scheme of the universe.
10 The identificaton of the Mal'akh Yahweh with the Logos, or Second Person of the Trinity, is not indicated by the references in the Old Testament; but the idea of a Being partly identified with God, and yet in some sense distinct from Him, illustrates the tendency of religious thought to distinguish persons within the unity of the Godhead, and foreshadows the doctrine of the Trinity, at any rate in some slight degree.
Hefele himself, one of the most learned and acute of Cyril's partisans, is compelled to admit that Nestorius accurately held the duality of the two natures and the integrity of each, was equally explicitly opposed to Arianism and Apollinarianism, and was perfectly correct in his assertion that the Godhead can neither be born nor suffer; all that he can allege against him is that "the fear of the communicatio idiomatum pursued him like a spectre."
"If the Godhead of the Son had its origin in the womb of the Virgin it was not Godhead as the Father's, and He who was born could not be homoousios with God, and that was what the Arians denied Him to be."
The manhood is the person of the Godhead and the Godhead is the person of the manhood."
The manhood of Christ was safeguarded, as distinct from the Godhead: the union was left an ineffable mystery."
Contemporary with him were Hugh of St Victor and his pupil Richard of St Victor, both monks of the abbey of St Victor at Paris, the aim of whose teaching, based on that of the PseudoDionysius, was a mystical absorption of thought in the Godhead and the surrender of self to the Eternal Love.
But this all-conquering religion is not the popular Yahweh worship; why then can the prophet still hold that the one true God is yet the God of Israel, and that the vindication of His Godhead involves the preservation of Israel?
Thus the Gnostic systems make great use of the idea of a fall of the Deity himself; by the fall of the Godhead into the world of matter, this matter, previously insensible, is animated into life and activity, and then arise the powers, both partly and wholly hostile, who hold sway over this world.
A further weakening of the dualism is indicated when, in the systems of the Valentinian school, the fall of Sophia takes place within the godhead, and Sophia, inflamed with love, plunges into the Bythos, the highest divinity, and when the attempt is thus made genetically to derive the lower world from the sufferings and passions of fallen divinity.
These Seven, then, are in most systems half-evil, half-hostile powers; they are frequently characterized as " angels," and are reckoned as the last and lowest emanations of the Godhead; below them - and frequently considered as derived from them - comes the world of the actually devilish powers.
Modalistic monarchianism, conceiving that the whole fullness of the Godhead dwelt in Christ, took exception to the "subordinatianism" of some Church writers, and maintained that the names Father and Son were only two different designations of the same subject, the one God, who "with reference to the relations in which He had previously stood to the world is called the Father, but in reference to His appearance in humanity is called the Son."
Yet even in earthly matters I believe that ' the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead'; and I have never seen anything incompatible between those things of man which can be known by the spirit of man which is within him and those higher things concerning his future, which he cannot know by that spirit."
The Godhead was really one; it was the soul of the eternal world, displaying its beneficence on the earth, as well as in the sun and stars (ii.12 seq., 154 seq.).
26); and the reward of virtue consisted in the elevation to Godhead of those who resembled God in doing good to man (ii.
He skilfully contends that Christians who worship the self-existent God cannot justly be called less religious than those who worship subordinate deities, and concludes by vindicating the Godhead of Christ.
From the moral world the next step is religion; the moral law gives place to God; but the idea of Godhead, too, as it first appears, is imperfect, and has to pass through the forms of nature-worship and of art before it reaches a full utterance in Christianity.
With the Persian religion of light and the Egyptian of enigmas we pass to those faiths where Godhead takes the form of a spiritual individuality, to the Hebrew religion (of sublimity), the Greek (of beauty) and the Roman (of adaptation).
12 seq.), and implies imperfect views of the Godhead at a more advanced stage of religion and morality.
Such a sage agrees in his thought with God; he no longer blames either God or man; he fails of nothing which he purposes and falls in with no misfortune unprepared; he indulges in neither anger nor envy nor jealousy; he is leaving manhood for godhead, and in his dead body his thoughts are concerned about his fellowship with God.
According to Mr Gore this means that Christ, on his incarnation, became subject to all human limitations, and had, so far as his life on earth was concerned, stripped himself of all the attributes of the Godhead, including the Divine omniscience, the Divine nature being, as it were, hidden under the human.'
A theosophical system may also be pantheistic, in tendency if not in intention; but the transcendent character of its Godhead definitely distinguishes it from the speculative philosophies which might otherwise seem to fall under the same definition.
Accepting the testimony of religion that the present world lies in wickedness and imperfection, theosophy faces the problem of speculatively accounting for this state of things from the nature of the Godhead itself.
Eckhart's doctrine asserts behind God a predicateless Godhead, which, though unknowable not only to man but also to itself, is, as it were, the essence or potentiality of all things.
Regarding evil simply as privation, Eckhart does not make it the pivot of his thought, as was afterwards done by Boehme; but his notion of the Godhead as a dark and formless essence is a favourite thesis of theosophy.
Eckhart's Godhead appears in Boehme as the abyss, the eternal nothing, the essenceless quiet ("Ungrund" and "Stille ohne Wesen" are two of Boehme's phrases).
On the other hand, minds of a different and more concrete character so emphasize the distinctions God, Son and Holy Spirit, that a tritheistic construction appears - three individuals in the one Godhead: these individuals appearing, as for example in the Father and the Son, even in opposition to each other.
The great dogmatic work of the Eastern Church was the definition of that portion of the creed of Christendom which concerns theology proper - the doctrines of the essential nature of the Godhead, and the doctrine of the God head in relation with manhood in the incarnation, while it fell to the Western Church to define anthropology, or the doctrine of man's nature and needs.
Such a theory seems alone able to satisfy the practical instincts of the West, which did not concern itself with the metaphysical aspect of the Trinity, but with Godhead in its relation to redeemed humanity.
The self of man is regarded as having limitations, whereas the Godhead is infinite and all-inclusive.
Four of his books were of particular importance: Christian Nurture (1847), in which he virtually opposed revivalism and "effectively turned the current of Christian thought toward the young"; Nature and the Supernatural (1858), in which he discussed miracles and endeavoured to "lift the natural into the supernatural" by emphasizing the supernaturalness of man; The Vicarious Sacrifice (1866), in which he contended for what has come to be known as the "moral view" of the atonement in distinction from the "governmental" and the "penal" or "satisfaction" theories; and God in Christ (1849) (with an introductory "Dissertation on Language as related to Thought"), in which he expressed, it was charged, heretical views as to the Trinity, holding, among other things, that the Godhead is "instrumentally three - three simply as related to our finite apprehension, and the communication of God's incommunicable nature."
Mayor's show in London is the most conspicuous survival; the processions connected with royal coronations and with court ceremonies generally; the processions of friendly societies, so popular in Great Britain and America; processions organized as a demonstration of political or other opinions; processions forming part of the ceremonies of public worship. In a narrower sense of "going forth, proceeding," the term is used in the technical language of theology in the phrase "Procession of the Holy Ghost," expressing the relation of the Third Person in the Triune Godhead to the Father and the Son.
Assertion was expanded and refined upon till two great doctrines had been built up - that of the Trinity of divine Persons in the unity of the Godhead, and that of the union of two distinct natures, divine and human, in the person of Jesus Christ.
Not three persons in the Godhead, but a threefold revelation of a God strictly one in person).
John of Damascus's theory of Enhypostasy (Christ's manhood not impersonal, but made personal only through union with His Godhead) is held by some to be the copingstone of this great dogmatic development.
But if it be presupposed that the purpose of Christ's mission was to deify men by bestowing physical immortality, then we must assume, first, Christ's essential Godhead, and, secondly, the fusion of His divine and human natures.
The biblical authorities plainly set forth " the man Christ Jesus," but theological science failed to explain how Godhead and manhood came together in unity.
They knew well that the centre of gravity in their own belief lay elsewhere than in the elaborately detailed scheme of relations within the Godhead or in the Theanthropic person.