“His [Christ’s] point of view, of the literal divine-son ship of every lowliest and most sinful and sinning spirit, committed him logically to the assertion of the implicit equality of all spirits with each other, far as concerns their moral powers and destination no matter what their actual and contingent state; and also of their potential equality with God. His doctrine may well be summarised in the consecrated phrase, usually applied only to himself, "The son of man is the son of God."”

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Right Relation of Reason to Religion, p.251

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American philosopher 1834–1916

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Context: In the religion of absolute Spirit the outward form of God is not made by the human spirit. God Himself is, in accordance with the true Idea, self-consciousness which exists in and for itself, Spirit. He produces Himself of His own act, appears as Being for “Other”; He is, by His own act, the Son; in the assumption of a definite form as the Son, the other part of the process is present, namely, that God loves the Son, posits Himself as identical with Him, yet also as distinct from Him. The assumption of form makes its appearance in the aspect of determinate Being as independent totality, but as a totality which is retained within love; here, for the first time, we have Spirit in and for itself. The self-consciousness of the Son regarding Himself is at the same time His knowledge of the Father; in the Father the Son has knowledge of His own self, of Himself. At our present stage, on the contrary, the determinate existence of God as God is not existence posited by Himself, but by what is Other. Here Spirit has stopped short half way.

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