7. We have now merely to adduce the few ex- pressions in the Gospels which imply the ubiquif// of the Holy Sjjirit. We do not fintl any explicit statement in the Gospels of the absolute onnii- presence of the Spirit. His attributes are dis- closed in connexion with His activities in the spread of the Kingdom. Wherever believers a^-e found, there ' the Comforter, who is the Holy Ghost,' is present with His benign power over human hearts. He will ' teach ' the disciples ' all things, and call all things to their remembrance' { Jn 14'-") ; and will guide" them into all truth, and show them things to come (16^^). But the activity of the Spirit is not limited to those who have be- lieved and have become disciples : it is exerted also on those who are still in 'the world.' Our Lord declares, ' He shall convict the world in respect of sin, of righteousness, and of judgment' (IG**). To those who believe and are thus ' chosen out of the world' the Spirit 'testifies of Christ (15'-^^); He 'dwells with' them and is 'in tliem' (14"); and they know Him, ' though the world seeth him not, neither knoweth him' (14").
Ritschl maintains tiiat our Lord limited the doc- trine of God to its relation to the Kingdom of God. This is not quite true with regard to the Divine omnipresence any more than to the other natui'al attributes of God ; for did not Jesus say that God ' causeth his sun to rise,' and ' sendeth rain' (Mt 5^'), and ' clothes the grass of the field and the lilies ' (6^") ? Still it is onljr a slight exaggeration of an imjjortant truth. The distinctive teaching of Jesus on the subject before us is that God is with His people everywhere. They cannot go where He is not present, to succour and to bless.
Literature. — In addition to the references given in the course of the article, various points of view are presented in Charnock, Existence and AttriMites of God ; Fairbairn, Philos. <if the Chr. Religion, 58 ff. ; llartineau. Seat of Authoriti/, 30 f.; D'Arcy, Idealism and Theologj/, 157 f., 269iBf. ; and all treatises on NT Theology and Dogmatics. J. T. xMaRSHALL.
OMNISCIENCE (of Christ). —There are such great differences in the mental grasp of different persons, that no one can prove that all knowledge may not have been open to the human mind of Christ. On the other hand, no one can assert that because of His Divine nature in union with His human nature He must have possessed and exercised such powers. It seems to lie left quite open to us, unbiassed in the one direction or in the other, to deal with each department of His knowledge, — as of history before His coming, of nature, and of the future, — and to come to tlie conclusion tliat His knowledge included any matter or did not include it, without introducing the dogmatic fallacy that He must, because of His omniscience, have known this or that. Apart from assurance of what God has done, we cannot say what He must do. And this applies to the conditions of the earthly life whicli it seemed good to the Father that Christ should live.
When we come to the testimony of Scripture, we find Christ growing in knowledge (Lk 2^-), and afterwards limiting Himself to be a teacher not even in niatters of civil justice (Lk 12"), but only in the highest region of religion. In a sense, every prophet who says what God Avill do, claims a knowledge which dominates all the details of God's
providence in every department (1 Jn 2^" ' Ye know all things'). And in this Scuse, and in higher measure, Christ was omniscient. In the words of Luther, ' He was full of grace and wisdom, and able to judge upon and teach all that came before Him' (Dorner, Person of Clirist, ii. 92). Thus His disciples said of Him, ' Thou kuowest all things' (Jn 16^" 21"). 'He knew what was in man ' ( Jn 2'-^).
It is usual to refer to Mk 13^-, where Christ dis- claims knowledge of the day of His coming, as eviilence that there were linutations to our Lord's knowledge. On the other hand, in His iliscourse with Nathanael and with the woman of Samaria, He showed supernatural knowledge. See, further, artt. Accommodation, Kenosis.
Lcct
Lei
of
nation, 125 ff.
Bamp.
schlag,
\'ieiv
^-. .^ icar-
T. Gregory,
ONENESS. — The term 'oneness' {ivor-qs, tr. ' unity ') occurs only in the Epistle to the Ephe- sians, Avhere it is twice used (4^- '^) in what may be called a moral sense, i.e. to expreiss not a physical but a mental or s[)iritual iilea. In that Epistle, where the writer has in view the (ientile world, funtlaiuental ideas of unity are set forth more dis- tinctly and empiiatically than anywhere else in the Bible. There is one God, one Lord, one Spirit (4'*"'^). Christ's work is to ' gather together in one ' (P"), or, as it may be rendered, unite under one head, all created beings in earth or hea\en. God had made 'of one' (Ac 17-") all nations of men, but in the course of history divisions had prevailed and walls of partition (Eph 2''*) had been built. These separations were to cease. In the Kingdom of God, Jew and Gentile were reconciled, these two types being made ' both one ' (2") in a union based on the deeper reconciliation of both to God (2^"). Hence the forniatii)n of one Body in which the individuals resemble the Head, and the whole is animated by imity of faith and character and life (413. i6)_ These conceptions, so eloquently unfolded, are presuppositions of Christianity, and are im- jjlied, if not explicitly taught, in the Gospels. In Luke, in particular, emphasis is laid on the work of the Redeemer in the saving of the outcast, the sinful, and the lost. This is the subject of the three parables in ch. 15 and of the parable of the Banquet in ch. 14. To these may be added the parable of the Good Samaritan (ch. 10), the story of Zacchreus (ch. 19), and the description of the Kingdom of God as containing men from all parts of the world (IS^*, cf. Mt 8"). These correspond with the saying of St. Paul (Gal ^^), that ' all are one in Christ Jesus.' In Mt., again, we have the doctrine of the Church (16^^), of the mystic presence of Christ with His people (18=^" 28"2''), and of the power of union in commanding answer to prayer (IS^''). And in the closing verses (28^^) the universal Headship of Christ is fully announced.