766
TRUMPET
TRUST
conception of degrees of reality. Bradley in liis Appearance and Reality lias done more than any other writer to call attention to this principle. Foe to theology, as he professes to be, he may prove its most useful ally. The work of Pringle- Pattison points in the same direction. Person- ality may be, for human thought, the highest of all categories ; but the existence of certain funda- mental antinomies and oppositions, speculative and practical, proves clearly that it is not the ultimate form of being. There is a degree of Reality, a final Unity, higher, more concrete, than Personality. There must be, because a person is, after all, essentially one among many. A jjcrson is what he is, not merely because he is inclusive as regards his own experience, but because he is ex- clusive as regards his neighbours' experience. Personality cannot therefore be a full definition of the Divine nature. God is personal and some- thing more. In His final Unity He is super- personal, and this super - personal unity is the ultimate Reality, concrete and universal. Here is exactly the condition demanded by the Chris- tian doctrine of the Trinity. The most complete monotheism is compatible with the recognition of a personal multiplicity in the Godhead.
Literature. — Bull, Defensio Pidei Niecence ; Waterland, Vindication of Christ's Divinity, and other works ; Dorner, SySt. of Christ. Doctrine, and Hist, of the Development of the Doctrine of the Person of Christ ; Pearson, On the Creed ; H. Browne, Exposition of the Articles ; Swete, The Apostles' Creed ; Martensen, Dogmatik ; Works on NT Theology by Schmid, Weiss, Oosterzee, and Beyschlag ; Liddon, Divinity of our Lord ; Gore, The Incarnation, and Dissertations ; Scott, art. ' Trinity ' in Hastings' DB (Ext. Vol.) ; Sanday, art. ' God (in NT),' ib. (vol. ii.); art. 'Trinitat' in PRE; Chadwick, Christ hearing witness to Himself; Forrest, The Christ of History and of Experience ; R. H. Hutton, Theol. Essays, Essay on ' The Incarnation and Principles of Evidence ' ; Knight and Mar- tineau. Inter Arnicos ; Armstrong, The Trinity and the Incar- nation (from the Unitarian point of view ; see also Martineau, Seat of Authority in Religion). On the philosophical side, Hegel, Philosophy of Religion, must not be forgotten. Among recent books, Illingworth's Personality Human and Divine, Rashdall's Doctrine and Development, and the present writer's Idealism and Theology, endeavour to deal with aspects of the question. The subject has not been treated systematically by recent writers. CHARLES F. D'ArCY.
TRUMPET.— The sole mention of the trumpet in the Gospels occurs in Mt.'s version of the small apocalypse which has been incorporated in the eschatological discourse of Jesus. There (Mt 24^^) we read that when the Son of Man comes in the clouds for the final judgment. He despatches His angels ' with a loud trumpet ' to gather His elect from the four corners of the earth. The context, especially in Mt., is a Jewish-Christian application of the older Messianic ti-adition (cf. e.g. Is 27^^, Zee 2^*' [LXX]) which depicted the scattered members of Israel being summoned together by a trumpet- blast at the Messiah's advent. The figure was natural, for the trumpet-blast denoted the approach of majesty. ' Power, whether spiritual or physical, is the meaning of the trumpet : and so, well used by Handel in his approaches to the Deity' (Fitz- gerald's Letters, i. 92). It was a favourite figure of John Knox, too, as Stevenson has noted (in 3Ien and Books). But it is rather as a rallying summons than as a herald of royalty or even an awakener of sleepers, that the trumpet is em- ployed as a pictorial detail in the passage before us. The writer does not develop the sketch. We are not told who blows the trumpet, thougli possibly tiie angels were meant. St. Paul seems to reflect, in 1 Th 4^^, the tradition which connected it with the archangel Michael, but Mt. merely inserts the realistic trait, owing to his characteristic love of Hebrew Messianic prophecy.*
* Wellhausen argues that as ' the trumpet is singular, it cannot be connected with the angels, but must be posited as a separate unit.' This seems prosaic. ' Trumpet ' may have been
Literature. — See Huhn's Messianischen Weissagungen (§ 45). Volz's Jiidische Eschatologie (1903, § 456) ; Bousset's Antichrist (Eng. tr. pp. 247, 248), and the same author's Die Religion des Judentums (1903, p. 224 f.); also Haupt's Die eschatolog. Aussagen Jesu (1895, pp. 116 f., 128 f.).
James Moffatt. TRUST. — That personal trust is the innermost essence of the faith that God requires, is almost universally recognized by Protestant theologians. Only in rare instances may one still meet with the pronounced intellectualistic view which regards faith as the assent to a sum of doctrines. On the other hand, one may note here and there a tendency towards the opposite extreme — to ascribe a value to faith as a subjective state without special regard to the reality of its ground and content. But the one view is as un-Evangelical and un-Biblical as the other.
When Bellarmin (de Justif. i. 4) declares : ' hseretici fidem fiduciam esse definiunt ; Catholici fidem in intellectu sedem habere volunt,' he states accurately enough the fundamental distinction between the Catholic and the Evangelical concep- tion of faith, and yet in his discussion he betrays a fatal mis- apprehension concerning the latter. Protestants do define faith as fiducia (trust) ; but this is not a bare and empty trust — the inanis hcereticorum fiducia against which the Council of Trent impertinently protested. A trust that is merely sub- jective is indeed groundless and empty, and therefore worse than worthless (cf. 1 Co 152- 17-20). Faith has no value per se ; its value lies solel.v in its object. If the object is unreal, the faith is vanity. Or if the object, though real, is not strong enough to bear up him that trusts himself to it, his confidence can bring him only loss. It is not enough that a man believes ; the vital question is, whom he believes. We may not divide men into the two classes : those who believe and those who do not. For in varj'ing degrees of confidence all men believe (trust). He who doubts God, believes men or the spirit of this world. Confidence in any object other than God, who alone has power over sin and death, could not in any case have saving value. And even so our faith would not he ' saving,' unless God freely purposed to save. And man, though free in the act of faith, is utterly unable to produce it of himself. Only the revelation of His grace can call forth and ground faith in God. Any possible confidence toward God not grounded in the revelation of His purpose is not faith, but presumption.