is toi
theo kai patri autou].]

[Footnote 77: Jesus is regarded with adoring reverence as Messiah and
Lord, that is, these are regarded as the names which his Father has
given him. Christians are those who call on the name of the Lord Jesus
Christ (1 Cor. I. 2): every creature must bow before him and confess him
as Lord (Phil. II. 9): see Deissmann on the N.T. formula "in Christo
Jesu."]

[Footnote 78: The confession of Father, Son and Spirit is therefore the
unfolding of the belief that Jesus is the Christ: but there was no
intention of expressing by this confession the essential equality of the
three persons, or even the similar relation of the Christian to them. On
the contrary, the Father, in it, is regarded as the God and Father over
all, the Son as revealer, redeemer and Lord, the Spirit as a possession,
principle of the new supernatural life and of holiness. From the
Epistles of Paul we perceive that the Formula Father, Son and Spirit
could not yet have been customary, especially in Baptism. But it was
approaching (2 Cor. XIII. 13).]

[Footnote 79: The Christological utterances which are found in the New
Testament writings, so far as they explain and paraphrase the confession
of Jesus as the Christ and the Lord, may be almost entirely deduced from
one or other of the four points mentioned in the text. But we must at
the same time insist that these declarations were meant to be
explanations of the confession that "Jesus is the Lord," which of course
included the recognition that Jesus by the resurrection became a
heavenly being (see Weizsaecker in above mentioned work, p. 110) The
solemn protestation of Paul, 1 Cor. XII. 3 [Greek: dio gnorizo humin
hoti oudeis en pneumati theou lalon legei ANATHEMA IESOUS, kai oudeis
dunatai eipein KURIOS IESOUS ei me en pneumati hagio] (cf. Rom. X. 9),
shews that he who acknowledged Jesus as the Lord, and accordingly
believed in the resurrection of Jesus, was regarded as a full-born
Christian. It undoubtedly excludes from the Apostolic age the
independent authority of any christological dogma besides that
confession and the worship of Christ connected with it. It is worth
notice, however, that those early Christian men who recognised
Christianity as the vanquishing of the Old Testament religion (Paul, the
Author of the Epistle to the Hebrews, John) all held that Christ was a
being who had come down from heaven.]

[Footnote 80: Compare in their fundamental features the common