means “God with us.” This passage is quoted from the prophet to prove that Jesus was the Messiah. What connection there is between these words and the divinity of Christ is absolutely inexplicable. Second proof:
“(2) The Evangelist Mark begins his Gospel with the words: The beginning of the gospel of Jesus Christ, the Son of God (Mark i. 1), and later, when he tells of the baptism of the Saviour, he says: And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: and there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased (Mark i. 10, 11).”
The words of the Gospel, “The Son of God,” and, “Thou art my beloved Son, in whom I am well pleased,” signify only that the beloved Son of God can by no means be God himself.
“(3) The Evangelist Luke quotes the prophecy of the angel to Zechariah about the coming birth of his son John, the forerunner of the Saviour: And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias (Luke i. 16, 17).” (p. 52.)
The words of the prophecy of the angel to Zacharias refer to God, and not to Christ. Fourth proof:
“(4) St. John begins his Gospel with the words: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made (John i. 1-3), that is, he directly calls the Word God, represents it as existing from the beginning, or from eternity, separate from God, and as having created everything which exists. Farther on he writes: And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only-begotten of the Father, full of grace and truth—for the law was given by Moses, but grace and truth came
