,systematic ,theology ,a ,compendium and ,commonplace-,book ,designed ,for ,the ,use ,of ,theological ,students ,by ,augustus ,hopkins ,strong1 ,d4,d41 ,,ll4,d4 ,president and ,professor of ,biblical ,theology in the ,rochester ,theological ,seminary ,revised and ,enlarged ,in ,three ,volumes ,volume #a ,the ,doctrine of ,god ,the ,judson ,press ,philadelphia1 ,boston1 ,chicago1 ,st4 ,louis1 ,los ,angeles1 ,kansas ,city1 ,seattle1 ,toronto #aijg ,,contents ,preface ,part ,i4 ,prolegomena4 ,chapter ,i4 ,idea ,of ,theology4 ,i4 ,definition of ,theology4 ,,ii4 ,aim of ,theology4 ,,iii4 ,possibility of ,theology4 #a4 ,the existence of a ,god4 #b4 ,man's capacity for the knowledge of ,god #c4 ,god's revelation of himself to man4 ,,iv4 ,necessity of ,theology4 ,v4 ,relation of ,theology to ,religion4 #a4 ,derivation4 #b4 ,false ,conceptions4 #c4 ,essential ,idea4 #d4 ,inferences4 ,chapter ,,ii4 ,material of ,theology4 ,i4 ,sources of ,theology4 #a4 ,scripture and ,nature4 #b4 ,scripture and ,rationalism4 #c4 ,scripture and ,mysticism4 #d4 ,scripture and ,romanism4 ,,ii4 ,limitations of ,theology4 ,,iii4 ,relations of ,material to ,progress in ,theology4 ,chapter ,,iii4 ,method ,of ,theology4 ,i4 ,requisites to the study of ,theology4 ,,ii4 ,divisions of ,theology4 ,,iii4 ,history of ,systematic ,theology4 ,,iv4 ,order of ,treatment in ,systematic ,theology4 ,v4 ,text-,books in ,theology4 ,part ,,ii4 ,the ,existence ,of ,god4 ,chapter ,i4 ,origin ,of ,our ,idea ,of ,god's ,existence4 ,i4 ,first ,truths in ,general4 ,,ii4 ,the ,existence of ,god a first truth4 #a4 ,its universality4 #b4 ,its necessity4 #c4 ,its logical independence and priority4 ,,iii4 ,other ,supposed ,sources of our ,idea of ,god's ,existence4 ,,iv4 ,contents of this ,intuition4 ,chapter ,,ii4 ,corroborative ,evidences ,of ,god's ,existence4 ,i4 ,the ,cosmological ,argument1 or ,argument from ,change in ,nature4 ,,ii4 ,the ,teleological ,argument1 or ,argument from ,order and ,useful ,collocation in ,nature4 ,,iii4 ,the ,anthropological ,argument1 or ,argument from ,man's ,mental and ,moral ,nature4 ,,iv4 ,the ,ontological ,argument1 or ,argument from our ,abstract and ,necessary ,ideas4 ,chapter ,,iii4 ,erroneous ,explanations1 ,and ,conclusion4 ,i4 ,materialism4 ,,ii4 ,materialistic ,idealism4 ,,iii4 ,idealistic ,pantheism4 ,,iv4 ,ethical ,monism4 ,part ,,iii4 ,the ,scriptures ,a ,revelation ,from ,god4 ,chapter ,i4 ,preliminary ,considerations4 ,i4 ,reasons a priori for expecting a ,revelation from ,god4 ,,ii4 ,marks of the ,revelation man may expect4 ,,iii4 ,miracles1 as attesting a ,divine ,revelation4 #a4 ,definition of ,miracle4 #b4 ,possibility of ,miracle4 #c4 ,probability of ,miracles4 #d4 ,amount of ,testimony necessary to prove a ,miracle4 #e4 ,evidential force of ,miracles4 #f4 ,counterfeit ,miracles4 ,,iv4 ,prophecy as ,attesting a ,divine ,revelation4 ,v4 ,principles of ,historical ,evidence applicable to the ,proof of a ,divine ,revelation4 #a4 ,as to documentary evidence4 #b4 ,as to testimony in general4 ,chapter ,,ii4 ,positive ,proofs ,that ,the ,scriptures ,are ,a ,divine ,revelation4 ,i4 ,genuineness of the ,christian ,documents4 #a4 ,genuineness of the ,books of the ,new ,testament4 #ast4 ,the ,myth-theory of ,strauss 7#ahjh-ahgd74 #bnd4 ,the ,tendency-theory of ,baur 7#agib-ahfj74 #c;d4 ,the ,romance-theory of ,renan 7#ahbc-ahib74 #dth4 ,the ,development-theory of ,harnack 7born #ahea74 #b4 ,genuineness of the ,books of the ,old ,testament4 ,,ii4 ,credibility of the ,writers of the ,scriptures4 ,,iii4 ,the ,supernatural ,character of the ,scripture ,teaching4 #a4 ,scripture teaching in general4 #b4 ,moral ,system of the ,new ,testament4 #c4 ,the person and character of ,christ4 #d4 ,the testimony of ,christ to himself--as being a messenger from ,god and as being one with ,god4 ,,iv4 ,the ,historical ,results of the ,propagation of ,scripture ,doctrine4 ,chapter ,,iii4 ,inspiration ,of ,the ,scriptures4 ,i4 ,definition of ,inspiration4 ,,ii4 ,proof of ,inspiration4 ,,iii4 ,theories of ,inspiration4 #a4 ,the ,intuition-theory4 #b4 ,the ,illumination ,theory4 #c4 ,the ,dictation-theory4 #d4 ,the ,dynamical ,theory4 ,,iv4 ,the ,union of the ,divine and ,human ,elements in ,inspiration4 ,v4 ,objections to the ,doctrine of ,inspiration4 #a4 ,errors in matters of ,science4 #b4 ,errors in matters of ,history4 #c4 ,errors in ,morality4 #d4 ,errors of ,reasoning4 #e4 ,errors in quoting or interpreting the ,old ,testament4 #f4 ,errors in ,prophecy4 #g4 ,certain books unworthy of a place in inspired ,scripture4 #h4 ,portions of the ,scripture books written by others than the persons to whom they are ascribed4 #i4 ,sceptical or fictitious ,narratives4 #aj4 ,acknowledgment of the non-inspiration of ,scripture teachers and their writings4 ,part ,,iv4 ,the ,nature1 ,decrees1 ,and ,works ,of ,god4 ,chapter ,i4 ,the ,attributes ,of ,god4 ,i4 ,definition of the term ,attributes4 ,,ii4 ,relation of the divine ,attributes to the divine ,essence4 ,,iii4 ,methods of determining the divine ,attributes4 ,,iv4 ,classification of the ,attributes4 ,v4 ,absolute or ,immanent ,attributes4 ,first division4--,spirituality1 and attributes therein involved4 #a4 ,life4 #b4 ,personality4 ,second ,division4--,infinity1 and attributes therein involved4 #a4 ,self-existence4 #b4 ,immutability4 #c4 ,unity4 ,third ,division4--,perfection1 and attributes therein involved4 #a4 ,truth4 #b4 ,love4 #c4 ,holiness4 ,,vi4 ,relative or ,transitive ,attributes4 ,first ,division4--,attributes having relation to ,time and ,space4 #a4 ,eternity4 #b4 ,immensity4 ,second ,division4--,attributes having relation to ,creation4 #a4 ,omnipresence4 #b4 ,omniscience4 #c4 ,omnipotence4 ,third ,division4--,attributes having relation to ,moral ,beings4 #a4 ,veracity and ,faithfulness1 or ,transitive ,truth4 #b4 ,mercy and ,goodness1 or ,transitive ,love4 #c4 ,justice and ,righteousness1 or ,transitive ,holiness4 ,,vii4 ,rank and ,relations of the several ,attributes4 #a4 ,holiness the fundamental attribute in ,god4 #b4 ,the holiness of ,god the ground of moral obligation4 ,chapter ,,ii4 ,doctrine ,of ,the ,trinity4 ,i4 ,in ,scriptures there are ,three who are recognized as ,god4 #a4 ,proofs from the ,new ,testament4 ,a4 ,the ,father is recognized as ,god4 ,b4 ,jesus ,christ is recognized as ,god4 ,c4 ,the ,holy ,spirit is recognized as ,god4 #b4 ,intimations of the ,old ,testament4 ,a4 ,passages which seem to teach plurality of some sort in the ,godhead4 ,b4 ,passages relating to the ,angel of ,jehovah4 ,c4 ,descriptions of the divine ,wisdom and ,word4 ,d4 ,descriptions of the ,messiah4 ,,ii4 ,these ,three are so described in ,scripture that we are compelled to conceive of them as distinct ,persons4 #a4 ,the ,father and the ,son are persons distinct from each other4 #b4 ,the ,father and the ,son are persons distinct from the ,spirit4 #c4 ,the ,holy ,spirit is a person4 ,,iii4 ,this ,tripersonality of the ,divine ,nature is not merely economic and temporal1 but is immanent and eternal4 #a4 ,scripture proof that these distinctions of personality are eternal4 #b4 ,errors refuted by the foregoing passages4 ,a4 ,the ,sabellian4 ,b4 ,the ,arian4 ,,iv4 ,this ,tripersonality is not ,tritheism2 for1 while there are three ,persons1 there is but one ,essence4 ,v4 ,the ,three ,persons1 ,father1 ,son1 and ,holy ,spirit1 are equal4 #a4 ,these titles belong to the ,persons4 #b4 ,qualified sense of these titles4 #c4 ,generation and procession consistent with equality4 ,,vi4 ,inscrutable1 yet not self-contradictory1 this ,doctrine furnishes the ,key to all other ,doctrines4 #a4 ,the mode of this triune existence is inscrutable4 #b4 ,the ,doctrine of the ,trinity is not self-contradictory4 #c4 ,the doctrine of the ,trinity has important relations to other doctrines4 ,chapter ,,iii4 ,the ,decrees ,of ,god4 ,i4 ,definition of ,decrees4 ,,ii4 ,proof of the ,doctrine of ,decrees4 #a4 ,from ,scripture4 #b4 ,from ,reason4 ,a4 ,from the ,divine ,foreknowledge4 ,b4 ,from the ,divine ,wisdom4 ,c4 ,from the ,divine ,immutability4 ,d4 ,from the ,divine ,benevolence4 ,,iii4 ,objections to the ,doctrine of ,decrees4 #a4 ,that they are inconsistent with the free agency of man4 #b4 ,that they take away all motive for human exertion4 #c4 ,that they make ,god the author of sin4 ,,iv4 ,concluding ,remarks4 #a4 ,practical uses of the doctrine of decrees4 #b4 ,true method of preaching the doctrine4 ,cover ,art ,transcriber's ,note3 ,the above cover image was produced by the submitter at ,distributed ,proofreaders1 and is being placed into the public domain4 ,christo ,deo ,salvatori4 8,,the ,,eye ,,sees ,,only ,,that ,,which ,,it ,,brings ,,with ,,it ,,the ,,power ,,of ,,seeing40--,cicero4 8,,open ,,thou ,,mine ,,eyes1 ,,that ,i ,,may ,,behold ,,wondrous ,,things ,,out ,,of ,,thy ,,law40--,psalm #aai3ah4 8,,for ,,with ,,thee ,,is ,,the ,,fountain ,,of ,,life3 ,,in ,,thy ,,light ,,shall ,,we ,,see ,,light40--,psalm #cf3i4 8,,for ,,we ,,know ,,in ,,part1 ,,and ,,we ,,prophesy ,,in ,,part2 ,,but ,,when ,,that ,,which ,,is ,,perfect ,,is ,,come1 ,,that ,,which ,,is ,,in ,,part ,,shall ,,be ,,done ,,away40--#a ,cor4 #ac3i1 #aj4 ,,preface ,the present work is a revision and enlargement of my 8,systematic ,theology10 first published in #ahhf4 ,of the original work there have been printed seven editions1 each edition embodying successive corrections and supposed improvements4 ,during the twenty years which have intervened since its first publication ,i have accumulated much new material1 which ,i now offer to the reader4 ,my philosophical and critical point of view meantime has also somewhat changed4 ,while ,i still hold to the old doctrines1 ,i interpret them differently and expound them more clearly1 because ,i seem to myself to have reached a fundamental truth which throws new light upon them all4 ,this truth ,i have tried to set forth in my book entitled 8,christ in ,creation10 and to that book ,i refer the reader for further information4 ,that ,christ is the one and only ,revealer of ,god1 in nature1 in humanity1 in history1 in science1 in ,scripture1 is in my judgment the key to theology4 ,this view implies a monistic and idealistic conception of the world1 together with an evolutionary idea as to its origin and progress4 ,but it is the very antidote to pantheism1 in that it recognizes evolution as only the method of the transcendent and personal ,christ1 who fills all in all1 and who makes the universe teleological and moral from its centre to its circumference and from its beginning until now4 ,neither evolution nor the higher criticism has any terrors to one who regards them as parts of ,christ's creating and educating process4 ,the ,christ in whom are hid all the treasures of wisdom and knowledge himself furnishes all the needed safeguards and limitations4 ,it is only because ,christ has been forgotten that nature and law have been personified1 that history has been regarded as unpurposed development1 that ,judaism has been referred to a merely human origin1 that ,paul has been thought to have switched the church off from its proper track even before it had gotten fairly started on its course1 that superstition and illusion have come to seem the only foundation for the sacrifices of the martyrs and the triumphs of modern missions4 ,i believe in no such irrational and atheistic evolution as this4 ,i believe rather in him in whom all things consist1 who is with his people even to the end of the world1 and who has promised to lead them into all the truth4 ,philosophy and science are good servants of ,christ1 but they are poor guides when they rule out the ,son of ,god4 ,as ,i reach my seventieth year and write these words on my birthday1 ,i am thankful for that personal experience of union with ,christ which has enabled me to see in science and philosophy the teaching of my ,lord4 ,but this same personal experience has made me even more alive to ,christ's teaching in ,scripture1 has made me recognize in ,paul and ,john a truth profounder than that disclosed by any secular writers1 truth with regard to sin and atonement for sin1 that satisfies the deepest wants of my nature and that is self-evidencing and divine4 ,i am distressed by some common theological tendencies of our time1 because ,i believe them to be false to both science and religion4 ,how men who have ever felt themselves to be lost sinners and who have once received pardon from their crucified ,lord and ,savior can thereafter seek to pare down his attributes1 deny his deity and atonement1 tear from his brow the crown of miracle and sovereignty1 relegate him to the place of a merely moral teacher who influences us only as does ,socrates by words spoken across a stretch of ages1 passes my comprehension4 ,here is my test of orthodoxy3 ,do we pray to ,jesus8 ,do we call upon the name of ,christ1 as did ,stephen and all the early church8 ,is he our living ,lord1 omnipresent1 omniscient1 omnipotent8 ,is he divine only in the sense in which we are divine1 or is he the only-begotten ,son1 ,god manifest in the flesh1 in whom is all the fulness of the ,godhead bodily8 ,what think ye of the ,christ8 is still the critical question1 and none are entitled to the name of ,christian who1 in the face of the evidence he has furnished us1 cannot answer the question aright4 ,under the influence of ,ritschl and his ,kantian relativism1 many of our teachers and preachers have swung off into a practical denial of ,christ's deity and of his atonement4 ,we seem upon the verge of a second ,unitarian defection1 that will break up churches and compel secessions1 in a worse manner than did that of ,channing and ,ware a century ago4 ,american ,christianity recovered from that disaster only by vigorously asserting the authority of ,christ and the inspiration of the ,scriptures4 ,we need a new vision of the ,savior like that which ,paul saw on the way to ,damascus and ,john saw on the isle of ,patmos1 to convince us that ,jesus is lifted above space and time1 that his existence antedated creation1 that he conducted the march of ,hebrew history1 that he was born of a virgin1 suffered on the cross1 rose from the dead1 and now lives forevermore1 the ,lord of the universe1 the only ,god with whom we have to do1 our ,savior here and our ,judge hereafter4 ,without a revival of this faith our churches will become secularized1 mission enterprise will die out1 and the candlestick will be removed out of its place as it was with the seven churches of ,asia1 and as it has been with the apostate churches of ,new ,england4 ,i print this revised and enlarged edition of my 8,systematic ,theology10 in the hope that its publication may do something to stem this fast advancing tide1 and to confirm the faith of ,god's elect4 ,i make no doubt that the vast majority of ,christians still hold the faith that was once for all delivered to the saints1 and that they will sooner or later separate themselves from those who deny the ,lord who bought them4 ,when the enemy comes in like a flood1 the ,spirit of the ,lord will raise up a standard against him4 ,i would do my part in raising up such a standard4 ,i would lead others to avow anew1 as ,i do now1 in spite of the supercilious assumptions of modern infidelity1 my firm belief1 only confirmed by the experience and reflection of a half-century1 in the old doctrines of holiness as the fundamental attribute of ,god1 of an original transgression and sin of the whole human race1 in a divine preparation in ,hebrew history for man's redemption1 in the deity1 prexistence1 virgin birth1 vicarious atonement and bodily resurrection of ,jesus ,christ our ,lord1 and in his future coming to judge the quick and the dead4 ,i believe that these are truths of science as well as truths of revelation2 that the supernatural will yet be seen to be most truly natural2 and that not the open-minded theologian but the narrow-minded scientist will be obliged to hide his head at ,christ's coming4 ,the present volume1 in its treatment of ,ethical ,monism1 ,inspiration1 the ,attributes of ,god1 and the ,trinity1 contains an antidote to most of the false doctrine which now threatens the safety of the church4 ,i desire especially to call attention to the section on ,perfection1 and the ,attributes therein involved1 because ,i believe that the recent merging of ,holiness in ,love1 and the practical denial that ,righteousness is fundamental in ,god's nature1 are responsible for the utilitarian views of law and the superficial views of sin which now prevail in some systems of theology4 ,there can be no proper doctrine of the atonement and no proper doctrine of retribution1 so long as ,holiness is refused its preminence4 ,love must have a norm or standard1 and this norm or standard can be found only in ,holiness4 ,the old conviction of sin and the sense of guilt that drove the convicted sinner to the cross are inseparable from a firm belief in the self-affirming attribute of ,god as logically prior to and as conditioning the self-communicating attribute4 ,the theology of our day needs a new view of the ,righteous ,one4 ,such a view will make it plain that ,god must be reconciled before man can be saved1 and that the human conscience can be pacified only upon condition that propitiation is made to the divine ,righteousness4 ,in this volume ,i propound what ,i regard as the true ,doctrine of ,god1 because upon it will be based all that follows in the volumes on the ,doctrine of ,man1 and the ,doctrine of ,salvation4 ,the universal presence of ,christ1 the ,light that lighteth every man1 in heathen as well as in ,christian lands1 to direct or overrule all movements of the human mind1 gives me confidence that the recent attacks upon the ,christian faith will fail of their purpose4 ,it becomes evident at last that not only the outworks are assaulted1 but the very citadel itself4 ,we are asked to give up all belief in special revelation4 ,jesus ,christ1 it is said1 has come in the flesh precisely as each one of us has come1 and he was before ,abraham only in the same sense that we were4 ,christian experience knows how to characterize such doctrine so soon as it is clearly stated4 ,and the new theology will be of use in enabling even ordinary believers to recognize soul-destroying heresy even under the mask of professed orthodoxy4 ,i make no apology for the homiletical element in my book4 ,to be either true or useful1 theology must be a passion4 ,pectus est quod theologum facit1 and no disdainful cries of 8,pectoral ,theology60 shall prevent me from maintaining that the eyes of the heart must be enlightened in order to perceive the truth of ,god1 and that to know the truth it is needful to do the truth4 ,theology is a science which can be successfully cultivated only in connection with its practical application4 ,i would therefore1 in every discussion of its principles1 point out its relations to ,christian experience1 and its power to awaken ,christian emotions and lead to ,christian decisions4 ,abstract theology is not really scientific4 ,only that theology is scientific which brings the student to the feet of ,christ4 ,i would hasten the day when in the name of ,jesus every knee shall bow4 ,i believe that1 if any man serve ,christ1 him the ,father will honor1 and that to serve ,christ means to honor him as ,i honor the ,father4 ,i would not pride myself that ,i believe so little1 but rather that ,i believe so much4 ,faith is ,god's measure of a man4 ,why should ,i doubt that ,god spoke to the fathers through the prophets8 ,why should ,i think it incredible that ,god should raise the dead8 ,the things that are impossible with men are possible with ,god4 ,when the ,son of man comes1 shall he find faith on the earth8 ,let him at least find faith in us who profess to be his followers4 ,in the conviction that the present darkness is but temporary and that it will be banished by a glorious sunrising1 ,i give this new edition of my 8,theology0 to the public with the prayer that whatever of good seed is in it may bring forth fruit1 and that whatever plant the heavenly ,father has not planted may be rooted up4 ,,rochester ,,theological ,,seminary1 ,,rochester1 ,n4 ,y41 ,,august #c1 #aijf4 ,,part ,i4 ,,prolegomena4 ,chapter ,i4 ,idea ,of ,theology4 ,i4 ,definition of ,theology4 ,theology is the science of ,god and of the relations between ,god and the universe4 ,though the word 8theology0 is sometimes employed in dogmatic writings to designate that single department of the science which treats of the divine nature and attributes1 prevailing usage1 since ,abelard 7,a4 ,d4 #ajgi-aadb7 entitled his general treatise 8,theologia ,christiana10 has included under that term the whole range of ,christian doctrine4 ,theology1 therefore1 gives account1 not only of ,god1 but of those relations between ,god and the universe in view of which we speak of ,creation1 ,providence and ,redemption4 ,john the ,evangelist is called by the ,fathers 8the theologian10 because he most fully treats of the internal relations of the persons of the ,trinity4 ,gregory ,nazianzen 7#cbh7 received this designation because he defended the deity of ,christ against the ,arians4 ,for a modern instance of this use of the term 8theology0 in the narrow sense1 see the title of ,dr4 ,hodge's first volume3 8,systematic ,theology1 ,vol4 ,i3 ,theology40 ,but theology is not simply 8the science of ,god10 nor even 8the science of ,god and man40 ,it also gives account of the relations between ,god and the universe4 ,if the universe were ,god1 theology would be the only science4 ,since the universe is but a manifestation of ,god and is distinct from ,god1 there are sciences of nature and of mind4 ,theology is 8the science of the sciences10 not in the sense of including all these sciences1 but in the sense of using their results and of showing their underlying ground2 7see ,wardlaw1 ,theology1 #a3a1 #b74 ,physical science is not a part of theology4 ,as a mere physicist1 ,humboldt did not need to mention the name of ,god in his 8,cosmos0 7but see ,cosmos1 #b3dah1 where ,humboldt says3 8,psalm #ajd presents an image of the whole ,cosmos074 ,bishop of ,carlisle3 8,science is atheous1 and therefore cannot be atheistic40 ,only when we consider the relations of finite things to ,god1 does the study of them furnish material for theology4 ,anthropology is a part of theology1 because man's nature is the work of ,god and because ,god's dealings with man throw light upon the character of ,god4 ,god is known through his works and his activities4 ,theology therefore gives account of these works and activities so far as they come within our knowledge4 ,all other sciences require theology for their complete explanation4 ,proudhon3 8,if you go very deeply into politics1 you are sure to get into theology40 ,on the definition of theology1 see ,luthardt1 ,compendium der ,dogmatik1 #a3b2 ,blunt1 ,dict4 ,doct4 and ,hist4 ,theol41 art43 ,theology2 ,h4 ,b4 ,smith1 ,introd4 to ,christ4 ,theol41 #dd2 cf4 ,aristotle1 ,metaph41 #aj1 #g1 #d2 #aa1 #f1 #d2 and ,lactantius1 ,de ,ira ,dei1 #aa4 ,,ii4 ,aim of ,theology4 ,the aim of theology is the ascertainment of the facts respecting ,god and the relations between ,god and the universe1 and the exhibition of these facts in their rational unity1 as connected parts of a formulated and organic system of truth4 ,in defining theology as a science1 we indicate its aim4 ,science does not create2 it discovers4 ,theology answers to this description of a science4 ,it discovers facts and relations1 but it does not create them4 ,fisher1 ,nature and ,method of ,revelation1 #ada--8,schiller1 referring to the ardor of ,columbus's faith1 says that if the great discoverer had not found a continent1 he would have created one4 ,but faith is not creative4 ,had ,columbus not found the land--had there been no real object answering to his belief--his faith would have been a mere fancy40 ,because theology deals with objective facts1 we refuse to define it as 8the science of religion02 versus ,am4 ,theol4 ,rev41 #ahej3aja-abf1 and ,thornwell1 ,theology1 #a3aci4 ,both the facts and the relations with which theology has to deal have an existence independent of the subjective mental processes of the theologian4 ,science is not only the observing1 recording1 verifying1 and formulating of objective facts2 it is also the recognition and explication of the relations between these facts1 and the synthesis of both the facts and the rational principles which unite them in a comprehensive1 rightly proportioned1 and organic system4 ,scattered bricks and timbers are not a house2 severed arms1 legs1 heads and trunks from a dissecting room are not living men2 and facts alone do not constitute science4 ,science facts relations2 ,whewell1 ,hist4 ,inductive ,sciences1 ,i1 ,introd41 #dc--8,there may be facts without science1 as in the knowledge of the common quarryman2 there may be thought without science1 as in the early ,greek philosophy40 ,a4 ,mac,donald3 8,the a priori method is related to the a posteriori as the sails to the ballast of the boat3 the more philosophy the better1 provided there are a sufficient number of facts2 otherwise1 there is danger of upsetting the craft40 ,president ,woodrow ,wilson3 8 #8,give us the facts' is the sharp injunction of our age to its historians 444 ,but facts of themselves do not constitute the truth4 ,the truth is abstract1 not concrete4 ,it is the just idea1 the right revelation1 of what things mean4 ,it is evoked only by such arrangements and orderings of facts as suggest meanings40 ,dove1 ,logic of the ,christian ,faith1 #ad--8,the pursuit of science is the pursuit of relations40 ,everett1 ,science of ,thought1 #c--8,logy0 7e4 g41 in 8theology071 from 1 word reason1 expression thought1 fact idea2 cf4 ,john #a3a--8;,in the beginning was the ,word40 ,as theology deals with objective facts and their relations1 so its arrangement of these facts is not optional1 but is determined by the nature of the material with which it deals4 ,a true theology thinks over again ,god's thoughts and brings them into ,god's order1 as the builders of ,solomon's temple took the stones already hewn1 and put them into the places for which the architect had designed them2 ,reginald ,heber3 8,no hammer fell1 no ponderous axes rung2 ,like some tall palm1 the mystic fabric sprung40 ,scientific men have no fear that the data of physics will narrow or cramp their intellects2 no more should they fear the objective facts which are the data of theology4 ,we cannot make theology1 any more than we can make a law of physical nature4 ,as the natural philosopher is 8,natur minister et interpres10 so the theologian is the servant and interpreter of the objective truth of ,god4 ,on the ,idea of ,theology as a ,system1 see ,h4 ,b4 ,smith1 ,faith and ,philosophy1 #abf-aff4 ,,iii4 ,possibility of ,theology4 ,the possibility of theology has a threefold ground3 #a4 ,in the existence of a ,god who has relations to the universe2 #b4 ,in the capacity of the human mind for knowing ,god and certain of these relations2 and #c4 ,in the provision of means by which ,god is brought into actual contact with the mind1 or in other words1 in the provision of a revelation4 ,any particular science is possible only when three conditions combine1 namely1 the actual existence of the object with which the science deals1 the subjective capacity of the human mind to know that object1 and the provision of definite means by which the object is brought into contact with the mind4 ,we may illustrate the conditions of theology from selenology--the science1 not of 8lunar politics10 which ,john ,stuart ,mill thought so vain a pursuit1 but of lunar physics4 ,selenology has three conditions3 #a4 the objective existence of the moon2 #b4 the subjective capacity of the human mind to know the moon2 and #c4 the provision of some means 7e4 g41 the eye and the telescope7 by which the gulf between man and the moon is bridged over1 and by which the mind can come into actual cognizance of the facts with regard to the moon4 #a4 ,the existence of a ,god4 ,in the existence of a ,god who has relations to the universe4--,it has been objected1 indeed1 that since ,god and these relations are objects apprehended only by faith1 they are not proper objects of knowledge or subjects for science4 ,we reply3 ,a4 ,faith is knowledge1 and a higher sort of knowledge4--,physical science also rests upon faith--faith in our own existence1 in the existence of a world objective and external to us1 and in the existence of other persons than ourselves2 faith in our primitive convictions1 such as space1 time1 cause1 substance1 design1 right2 faith in the trustworthiness of our faculties and in the testimony of our fellow men4 ,but physical science is not thereby invalidated1 because this faith1 though unlike sense-perception or logical demonstration1 is yet a cognitive act of the reason1 and may be defined as certitude with respect to matters in which verification is unattainable4 ,the objection to theology thus mentioned and answered is expressed in the words of ,sir ,william ,hamilton1 ,metaphysics1 #dd1 #eca--8;,faith--belief--is the organ by which we apprehend what is beyond our knowledge40 ,but science is knowledge1 and what is beyond our knowledge cannot be matter for science4 ,pres4 ,e4 ,g4 ,robinson says well1 that knowledge and faith cannot be severed from one another1 like bulkheads in a ship1 the first of which may be crushed in1 while the second still keeps the vessel afloat4 ,the mind is one1--8it cannot be cut in two with a hatchet40 ,faith is not antithetical to knowledge1--it is rather a larger and more fundamental sort of knowledge4 ,it is never opposed to reason1 but only to sight4 ,tennyson was wrong when he wrote3 8,we have but faith3 we cannot know2 ,for knowledge is of things we see0 7,in ,memoriam1 ,introduction74 ,this would make sensuous phenomena the only objects of knowledge4 ,faith in supersensible realities1 on the contrary1 is the highest exercise of reason4 ,sir ,william ,hamilton consistently declares that the highest achievement of science is the erection of an altar 8,to the ,unknown ,god40 ,this1 however1 is not the representation of ,scripture4 ,cf4 ,john #ag3c--8this is life eternal1 that they should know thee1 the only true ,god02 and ,jer4 #i3bd--8let him that glorieth glory in that he hath understanding and knoweth me40 ,for criticism of ,hamilton1 see ,h4 ,b4 ,smith1 ,faith and ,philosophy1 #big-ccf4 ,fichte3 8,we are born in faith40 ,even ,goethe called himself a believer in the five senses4 ,balfour1 ,defence of ,philosophic ,doubt1 #bgg-bie1 shows that intuitive beliefs in space1 time1 cause1 substance1 right1 are presupposed in the acquisition of all other knowledge4 ,dove1 ,logic of the ,christian ,faith1 #ad--8;,if theology is to be overthrown because it starts from some primary terms and propositions1 then all other sciences are overthrown with it40 ,mozley1 ,miracles1 defines faith as 8unverified reason40 ,see ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #ai-cj4 ,b4 ,faith is a knowledge conditioned by holy affection4--,the faith which apprehends ,god's being and working is not opinion or imagination4 ,it is certitude with regard to spiritual realities1 upon the testimony of our rational nature and upon the testimony of ,god4 ,its only peculiarity as a cognitive act of the reason is that it is conditioned by holy affection4 ,as the science of sthetics is a product of reason as including a power of recognizing beauty practically inseparable from a love for beauty1 and as the science of ethics is a product of reason as including a power of recognizing the morally right practically inseparable from a love for the morally right1 so the science of theology is a product of reason1 but of reason as including a power of recognizing ,god which is practically inseparable from a love for ,god4 ,we here use the term 8reason0 to signify the mind's whole power of knowing4 ,reason in this sense includes states of the sensibility1 so far as they are indispensable to knowledge4 ,we cannot know an orange by the eye alone2 to the understanding of it1 taste is as necessary as sight4 ,the mathematics of sound cannot give us an understanding of music2 we need also a musical ear4 ,logic alone cannot demonstrate the beauty of a sunset1 or of a noble character2 love for the beautiful and the right precedes knowledge of the beautiful and the right4 ,ullman draws attention to the derivation of sapientia1 wisdom1 from sapre1 to taste4 ,so we cannot know ,god by intellect alone2 the heart must go with the intellect to make knowledge of divine things possible4 8,human things10 said ,pascal1 8need only to be known1 in order to be loved2 but divine things must first be loved1 in order to be known40 8,this religious faith of the intellect10 said ,kant1 8is founded on the assumption of moral tempers40 ,if one were utterly indifferent to moral laws1 the philosopher continues1 even then religious truths 8would be supported by strong arguments from analogy1 but not by such as an obstinate1 sceptical heart might not overcome40 ,faith1 then1 is the highest knowledge1 because it is the act of the integral soul1 the insight1 not of one eye alone1 but of the two eyes of the mind1 intellect and love to ,god4 ,with one eye we can see an object as flat1 but1 if we wish to see around it and get the stereoptic effect1 we must use both eyes4 ,it is not the theologian1 but the undevout astronomer1 whose science is one-eyed and therefore incomplete4 ,the errors of the rationalist are errors of defective vision4 ,intellect has been divorced from heart1 that is1 from a right disposition1 right affections1 right purpose in life4 ,intellect says3 8,i cannot know ,god02 and intellect is right4 ,what intellect says1 the ,scripture also says3 #a ,cor4 #b3ad--8the natural man receiveth not the things of the ,spirit of ,god3 for they are foolishness unto him2 and he cannot know them1 because they are spiritually judged02 #a3ba--8;in the wisdom of ,god the world through its wisdom knew not ,god40 ,the ,scripture on the other hand declares that 8by faith we know0 7,heb4 #aa3c74 ,by 8heart0 the ,scripture means simply the governing disposition1 or the sensibility the will2 and it intimates that the heart is an organ of knowledge3 ,ex4 #ce3be--8the women that were wise-hearted02 ,ps4 #cd3h--8,o taste and see that ,jehovah is good0 a right taste precedes correct sight2 ,jer4 #bd3g--8;,i will give them a heart to know me02 ,mat4 #e3h--8;,blessed are the pure in heart2 for they shall see ,god02 ,luke #bd3be--8slow of heart to believe02 ,john #g3ag--8;,if any man willeth to do his will1 he shall know of the teaching1 whether it is of ,god1 or whether ,i speak from myself02 ,eph4 #a3ah--8;having the eyes of your heart enlightened1 that ye may know02 #a ,john #d3g1 #h--8;,every one that loveth is begotten of ,god1 and knoweth ,god4 ,he that loveth not knoweth not ,god40 ,see ,frank1 ,christian ,certainty1 #cjc-cbd2 ,clarke1 ,christ4 ,theol41 #cfb2 ,illingworth1 ,div4 and ,hum4 ,personality1 #aad-acg2 ,r4 ,t4 ,smith1 ,man's ,knowledge of ,man and of ,god1 #f2 ,fisher1 ,nat4 and ,method of ,rev41 #f2 ,william ,james1 ,the ,will to ,believe1 #a-ca2 ,geo4 ,t4 ,ladd1 on ,lotze's view that love is essential to the knowledge of ,god1 in ,new ,world1 ,sept4 #ahie3dja-djf2 ,gunsaulus1 ,transfig4 of ,christ1 #ad1 #ae4 ,c4 ,faith1 therefore1 can furnish1 and only faith can furnish1 fit and sufficient material for a scientific theology4--,as an operation of man's higher rational nature1 though distinct from ocular vision or from reasoning1 faith is not only a kind1 but the highest kind1 of knowing4 ,it gives us understanding of realities which to sense alone are inaccessible1 namely1 ,god's existence1 and some at least of the relations between ,god and his creation4 ,philippi1 ,glaubenslehre1 #a3ej1 follows ,gerhard in making faith the joint act of intellect and will4 ,hopkins1 ,outline ,study of ,man1 #gg1 #gh1 speaks not only of 8the sthetic reason0 but of 8the moral reason40 ,murphy1 ,scientific ,bases of ,faith1 #ia1 #aji1 #ade1 #aia--8;,faith is the certitude concerning matter in which verification is unattainable40 ,emerson1 ,essays1 #b3if--8;,belief consists in accepting the affirmations of the soul--unbelief in rejecting them40 ,morell1 ,philos4 of ,religion1 #ch1 #eb1 #ec1 quotes ,coleridge3 8,faith consists in the synthesis of the reason and of the individual will1 444 and by virtue of the former 7that is1 reason71 faith must be a light1 a form of knowing1 a beholding of truth40 ,faith1 then1 is not to be pictured as a blind girl clinging to a cross--faith is not blind--8,else the cross may just as well be a crucifix or an image of ,gaudama40 8,blind unbelief10 not blind faith1 8is sure to err1 ,and scan his works in vain40 ,as in conscience we recognize an invisible authority1 and know the truth just in proportion to our willingness to 8do the truth10 so in religion only holiness can understand holiness1 and only love can understand love 7cf4 ,john #c3ba--8;he that doeth the truth cometh to the light074 ,if a right state of heart be indispensable to faith and so to the knowledge of ,god1 can there be any 8theologia irregenitorum10 or theology of the unregenerate8 ,yes1 we answer2 just as the blind man can have a science of optics4 ,the testimony of others gives it claims upon him2 the dim light penetrating the obscuring membrane corroborates this testimony4 ,the unregenerate man can know ,god as power and justice1 and can fear him4 ,but this is not a knowledge of ,god's inmost character2 it furnishes some material for a defective and ill-proportioned theology2 but it does not furnish fit or sufficient material for a correct theology4 ,as1 in order to make his science of optics satisfactory and complete1 the blind man must have the cataract removed from his eyes by some competent oculist1 so1 in order to any complete or satisfactory theology1 the veil must be taken away from the heart by ,god himself 7cf4 #b ,cor4 #c3ae1 #af--8;a veil lieth upon their heart4 ,but whensoever it marg4 #8a man' shall turn to the ,lord1 the veil is taken away074 ,our doctrine that faith is knowledge and the highest knowledge is to be distinguished from that of ,ritschl1 whose theology is an appeal to the heart to the exclusion of the head--to fiducia without notitia4 ,but fiducia includes notitia1 else it is blind1 irrational1 and unscientific4 ,robert ,browning1 in like manner1 fell into a deep speculative error1 when1 in order to substantiate his optimistic faith1 he stigmatized human knowledge as merely apparent4 ,the appeal of both ,ritschl and ,browning from the head to the heart should rather be an appeal from the narrower knowledge of the mere intellect to the larger knowledge conditioned upon right affection4 ,see ,a4 ,h4 ,strong1 ,the ,great ,poets and their ,theology1 #dda4 ,on ,ritschl's postulates1 see ,stearns1 ,evidence of ,christian ,experience1 #bgd-bhj1 and ,pfleiderer1 ,die ,ritschl'sche ,theologie4 ,on the relation of love and will to knowledge1 see ,kaftan1 in ,am4 ,jour4 ,theology1 #aijj3gag2 ,hovey1 ,manual ,christ4 ,theol41 #i2 ,foundations of our ,faith1 #ab1 #ac2 ,shedd1 ,hist4 ,doct41 #a3aed-afd2 ,presb4 ,quar41 ,oct4 #ahga1 ,oct4 #ahgb1 ,oct4 #ahgc2 ,calderwood1 ,philos4 ,infinite1 #ii1 #aag2 ,van ,oosterzee1 ,dogmatics1 #b-h2 ,new ,englander1 ,july1 #ahgc3dha2 ,princeton ,rev41 #ahfd3abb2 ,christlieb1 ,mod4 ,doubt1 #abd1 #abe2 ,grau1 ,glaube als hchste ,vernunft1 in ,beweis des ,glaubens1 #ahfe3aaj2 ,dorner1 ,gesch4 prot4 ,theol41 #bbh2 ,newman1 ,univ4 ,sermons1 #bjf2 ,hinton1 ,art of ,thinking1 ,introd4 by ,hodgson1 #e4 #b4 ,man's capacity for the knowledge of ,god ,in the capacity of the human mind for knowing ,god and certain of these relations4--,but it has urged that such knowledge is impossible for the following reasons3 ,a4 ,because we can know only phenomena4 ,we reply3 7a7 ,we know mental as well as physical phenomena4 7b7 ,in knowing phenomena1 whether mental or physical1 we know substance as underlying the phenomena1 as manifested through them1 and as constituting their ground of unity4 7c7 ,our minds bring to the observation of phenomena not only this knowledge of substance1 but also knowledge of time1 space1 cause1 and right1 realities which are in no sense phenomenal4 ,since these objects of knowledge are not phenomenal1 the fact that ,god is not phenomenal cannot prevent us from knowing him4 ,what substance is1 we need not here determine4 ,whether we are realists or idealists1 we are compelled to grant that there cannot be phenomena without noumena1 cannot be appearances without something that appears1 cannot be qualities without something that is qualified4 ,this something which underlies or stands under appearance or quality we call substance4 ,we are ,lotzeans rather than ,kantians1 in our philosophy4 ,to say that we know1 not the self1 but only its manifestations in thought1 is to confound self with its thinking and to teach psychology without a soul4 ,to say that we know no external world1 but only its manifestations in sensations1 is to ignore the principle that binds these sensations together2 for without a somewhat in which qualities inhere they can have no ground of unity4 ,in like manner1 to say that we know nothing of ,god but his manifestations1 is to confound ,god with the world and practically to deny that there is a ,god4 ,sthlin1 in his work on ,kant1 ,lotze and ,ritschl1 #ahf-aia1 #bah1 #bai1 says well that 8limitation of knowledge to phenomena involves the elimination from theology of all claim to know the objects of the ,christian faith as they are in themselves40 ,this criticism justly classes ,ritschl with ,kant1 rather than with ,lotze who maintains that knowing phenomena we know also the noumena manifested in them4 ,while ,ritschl professes to follow ,lotze1 the whole drift of his theology is in the direction of the ,kantian identification of the world with our sensations1 mind with our thoughts1 and ,god with such activities of his as we can perceive4 ,a divine nature apart from its activities1 a preexistent ,christ1 an immanent ,trinity1 are practically denied4 ,assertions that ,god is self-conscious love and fatherhood become judgments of merely subjective value4 ,on ,ritschl1 see the works of ,orr1 of ,garvie1 and of ,swing2 also ,minton1 in ,pres4 and ,ref4 ,rev41 ,jan4 #aijb3afb-afi1 and ,c4 ,w4 ,hodge1 ibid41 ,apl4 #aijb3cba-cbf2 ,flint1 ,agnosticism1 #eij-eig2 ,everett1 ,essays ,theol4 and ,lit41 #ib-ii4 ,we grant that we can know ,god only so far as his activities reveal him1 and so far as our minds and hearts are receptive of his revelation4 ,the appropriate faculties must be exercised--not the mathematical1 the logical1 or the prudential1 but the ethical and the religious4 ,it is the merit of ,ritschl that he recognizes the practical in distinction from the speculative reason2 his error is in not recognizing that1 when we do thus use the proper powers of knowing1 we gain not merely subjective but also objective truth1 and come in contact not simply with ,god's activities but also with ,god himself4 ,normal religious judgments1 though dependent upon subjective conditions1 are not simply 8judgments of worth0 or 8value-judgments10--they give us the knowledge of 8things in themselves40 ,edward ,caird says of his brother ,john ,caird 7,fund4 ,ideas of ,christianity1 ,introd4 cxxi7--8,the conviction that ,god can be known and is known1 and that1 in the deepest sense1 all our knowledge is knowledge of him1 was the corner-stone of his theology40 ,ritschl's phenomenalism is allied to the positivism of ,comte1 who regarded all so-called knowledge of other than phenomenal objects as purely negative4 ,the phrase 8,positive ,philosophy0 implies indeed that all knowledge of mind is negative2 see ,comte1 ,pos4 ,philosophy1 ,martineau's translation1 #bf1 #bh1 #cc--8;,in order to observe1 your intellect must pause from activity--yet it is this very activity you want to observe4 ,if you cannot effect the pause1 you cannot observe2 if you do effect it1 there is nothing to observe40 ,this view is refuted by the two facts2 7#a7 consciousness1 and 7#b7 memory2 for consciousness is the knowing of the self side by side with the knowing of its thoughts1 and memory is the knowing of the self side by side with the knowing of its past2 see ,martineau1 ,essays ,philos4 and ,theol41 #a3bd-dj1 #bjg-bab4 ,by phenomena we mean 8facts1 in distinction from their ground1 principle1 or law02 8neither phenomena nor qualities1 as such1 are perceived1 but objects1 percepts1 or beings2 and it is by an after-thought or reflex process that these are connected as qualities and are referred to as substances02 see ,porter1 ,human ,intellect1 #ea1 #bch1 #ebj1 #fai-fcg1 #fdj-fde4 ,phenomena may be internal1 e4 g41 thoughts2 in this case the noumenon is the mind1 of which these thoughts are the manifestations4 ,or1 phenomena may be external1 e4 g41 color1 hardness1 shape1 size2 in this case the noumenon is matter1 of which these qualities are the manifestations4 ,but qualities1 whether mental or material1 imply the existence of a substance to which they belong3 they can no more be conceived of as existing apart from substance1 than the upper side of a plank can be conceived of as existing without an under side2 see ,bowne1 ,review of ,herbert ,spencer1 #dg1 #bjg-bag2 ,martineau1 ,types of ,ethical ,theory1 #a2 #dee1 #def--8;,comte's assumption that mind cannot know itself or its states is exactly balanced by ,kant's assumption that mind cannot know anything outside of itself4444 ,it is precisely because all knowledge is of relations that it is not and cannot be of phenomena alone4 ,the absolute cannot per se be known1 because in being known it would ipso facto enter into relations and be absolute no more4 ,but neither can the phenomenal per se be known1 i4 e41 be known as phenomenal1 without simultaneous cognition of what is non-phenomenal40 ,mc,cosh1 ,intuitions1 #ach-aed1 states the characteristics of substance as 7#a7 being1 7#b7 power1 7#c7 permanence4 ,diman1 ,theistic ,argument1 #ccg1 #cfc--8,the theory that disproves ,god1 disproves an external world and the existence of the soul40 ,we know something beyond phenomena1 viz43 law1 cause1 force1--or we can have no science2 see ,tulloch1 on ,comte1 in ,modern ,theories1 #ec-gc2 see also ,bib4 ,sac41 #ahgd3baa2 ,alden1 ,philosophy1 #dd2 ,hopkins1 ,outline ,study of ,man1 #hg2 ,fleming1 ,vocab4 of ,philosophy1 art43 ,phenomena2 ,new ,englander1 ,july1 #ahge3ecg-eci4 ,b4 ,because we can know only that which bears analogy to our own nature or experience4 ,we reply3 7a7 ,it is not essential to knowledge that there be similarity of nature between the knower and the known4 ,we know by difference as well as by likeness4 7b7 ,our past experience1 though greatly facilitating new acquisitions1 is not the measure of our possible knowledge4 ,else the first act of knowledge would be inexplicable1 and all revelation of higher characters to lower would be precluded1 as well as all progress to knowledge which surpasses our present attainments4 7c7 ,even if knowledge depended upon similarity of nature and experience1 we might still know ,god1 since we are made in ,god's image1 and there are important analogies between the divine nature and our own4 7a7 ,the dictum of ,empedocles1 8,similia similibus percipiuntur10 must be supplemented by a second dictum1 8,similia dissimilibus percipiuntur40 ,all things are alike1 in being objects4 ,but knowing is distinguishing1 and there must be contrast between objects to awaken our attention4 ,god knows sin1 though it is the antithesis to his holy being4 ,the ego knows the non-ego4 ,we cannot know even self1 without objectifying it1 distinguishing it from its thoughts1 and regarding it as another4 7b7 ,versus ,herbert ,spencer1 ,first ,principles1 #gi-hb--8,knowledge is recognition and classification40 ,but we reply that a thing must first be perceived in order to be recognized or compared with something else2 and this is as true of the first sensation as of the later and more definite forms of knowledge1--indeed there is no sensation which does not involve1 as its complement1 an at least incipient perception2 see ,sir ,william ,hamilton1 ,metaphysics1 #cea1 #ceb2 ,porter1 ,human ,intellect1 #bjf4 7c7 ,porter1 ,human ,intellect1 #dhf--8;,induction is possible only upon the assumption that the intellect of man is a reflex of the divine intellect1 or that man is made in the image of ,god40 ,note1 however1 that man is made in ,god's image1 not ,god in man's4 ,the painting is the image of the landscape1 not1 vice versa1 the landscape the image of the painting2 for there is much in the landscape that has nothing corresponding to it in the painting4 ,idolatry perversely makes ,god in the image of man1 and so deifies man's weakness and impurity4 ,trinity in ,god may have no exact counterpart in man's present constitution1 though it may disclose to us the goal of man's future development and the meaning of the increasing differentiation of man's powers4 ,gore1 ,incarnation1 #aaf--8;,if anthropomorphism as applied to ,god is false1 yet theomorphism as applied to man is true2 man is made in ,god's image1 and his qualities are1 not the measure of the divine1 but their counterpart and real expression40 ,see ,murphy1 ,scientific ,bases1 #abb2 ,mc,cosh1 in ,internat4 ,rev41 #ahge3aje2 ,bib4 ,sac41 #ahfg3fbd2 ,martineau1 ,types of ,ethical ,theory1 #b3d-h1 and ,study of ,religion1 #a3id4 ,c4 ,because we know only that of which we can conceive1 in the sense of forming an adequate mental image4 ,we reply3 7a7 ,it is true that we know only that of which we can conceive1 if by the term 8conceive0 we mean our distinguishing in thought the object known from all other objects4 ,but1 7b7 ,the objection confounds conception with that which is merely its occasional accompaniment and help1 namely1 the picturing of the object by the imagination4 ,in this sense1 conceivability is not a final test of truth4 7c7 ,that the formation of a mental image is not essential to conception or knowledge1 is plain when we remember that1 as a matter of fact1 we both conceive and know many things of which we cannot form a mental image of any sort that in the least corresponds to the reality2 for example1 force1 cause1 law1 space1 our own minds4 ,so we may know ,god1 though we cannot form an adequate mental image of him4 ,the objection here refuted is expressed most clearly in the words of ,herbert ,spencer1 ,first ,principles1 #be-cf1 #ih--8,the reality underlying appearances is totally and forever inconceivable by us40 ,mansel1 ,prolegomena ,logica1 #gg1 #gh 7cf4 #bf7 suggests the source of this error in a wrong view of the nature of the concept3 8,the first distinguishing feature of a concept1 viz43 that it cannot in itself be depicted to sense or imagination40 ,porter1 ,human ,intellect1 #cib 7see also #dbi1 #fef7--8,the concept is not a mental image0--only the percept is4 ,lotze3 8,color in general is not representable by any image2 it looks neither green nor red1 but has no look whatever40 ,the generic horse has no particular color1 though the individual horse may be black1 white1 or bay4 ,so ,sir ,william ,hamilton speaks of 8the unpicturable notions of the intelligence40 ,martineau1 ,religion and ,materialism1 #ci1 #dj--8,this doctrine of ,nescience stands in exactly the same relation to causal power1 whether you construe it as ,material ,force or as ,divine ,agency4 ,neither can be observed2 one or the other must be assumed4 ,if you admit to the category of knowledge only what we learn from observation1 particular or generalized1 then is ,force unknown2 if you extend the word to what is imported by the intellect itself into our cognitive acts1 to make them such1 then is ,god known40 ,matter1 ether1 energy1 protoplasm1 organism1 life1--no one of these can be portrayed to the imagination2 yet ,mr4 ,spencer deals with them as objects of ,science4 ,if these are not inscrutable1 why should he regard the ,power that gives unity to all things as inscrutable8 ,herbert ,spencer is not in fact consistent with himself1 for in divers parts of his writings he calls the inscrutable ,reality back of phenomena the one1 eternal1 ubiquitous1 infinite1 ultimate1 absolute ,existence1 ,power and ,cause4 8,it seems10 says ,father ,dalgairns1 8that a great deal is known about the ,unknowable40 ,chadwick1 ,unitarianism1 #ge--8,the beggar phrase #8,unknowable' becomes1 after ,spencer's repeated designations of it1 as rich as ,croesus with all saving knowledge40 ,matheson3 8,to know that we know nothing is already to have reached a fact of knowledge40 ,if ,mr4 ,spencer intended to exclude ,god from the realm of ,knowledge1 he should first have excluded him from the realm of ,existence2 for to grant that he is1 is already to grant that we not only may know him1 but that we actually to some extent do know him2 see ,d4 ,j4 ,hill1 ,genetic ,philosophy1 #bb2 ,mc,cosh1 ,intuitions1 #ahf-ahi 7,eng4 ed41 #bad72 ,murphy1 ,scientific ,bases1 #acc2 ,bowne1 ,review of ,spencer1 #cj-cd2 ,new ,englander1 ,july1 #ahge3edc1 #edd2 ,oscar ,craig1 in ,presb4 ,rev41 ,july1 #ahhc3eid-fjb4 ,d4 ,because we can know truly only that which we know in whole and not in part4 ,we reply3 7a7 ,the objection confounds partial knowledge with the knowledge of a part4 ,we know the mind in part1 but we do not know a part of the mind4 7b7 ,if the objection were valid1 no real knowledge of anything would be possible1 since we know no single thing in all its relations4 ,we conclude that1 although ,god is a being not composed of parts1 we may yet have a partial knowledge of him1 and this knowledge1 though not exhaustive1 may yet be real1 and adequate to the purposes of science4 7a7 ,the objection mentioned in the text is urged by ,mansel1 ,limits of ,religious ,thought1 #ig1 #ih1 and is answered by ,martineau1 ,essays1 #a3bia4 ,the mind does not exist in space1 and it has no parts3 we cannot speak of its south-west corner1 nor can we divide it into halves4 ,yet we find the material for mental science in partial knowledge of the mind4 ,so1 while we are not 8geographers of the divine nature0 7,bowne1 ,review of ,spencer1 #gb71 we may say with ,paul1 not 8now know we a part of ,god10 but 8now ,i know ,god1 in part0 7#a ,cor4 #ac3ab74 ,we may know truly what we do not know exhaustively2 see ,eph4 #c3ai--8to know the love of ,christ which passeth knowledge40 ,i do not perfectly understand myself1 yet ,i know myself in part2 so ,i may know ,god1 though ,i do not perfectly understand him4 7b7 ,the same argument that proves ,god unknowable proves the universe unknowable also4 ,since every particle of matter in the universe attracts every other1 no one particle can be exhaustively explained without taking account of all the rest4 ,thomas ,carlyle3 8,it is a mathematical fact that the casting of this pebble from my hand alters the centre of gravity of the universe40 ,tennyson1 ,higher ,pantheism3 8,flower in the crannied wall1 ,i pluck you out of the crannies2 ,hold you here1 root and all1 in my hand1 ,little flower2 but if ,i could understand ,what you are1 root and all1 and all in all1 ,i should know what ,god and man is40 ,schurman1 ,agnosticism1 #aai--8,partial as it is1 this vision of the divine transfigures the life of man on earth40 ,pfleiderer1 ,philos4 ,religion1 #a3afg--8;,a faint-hearted agnosticism is worse than the arrogant and titanic gnosticism against which it protests40 ,e4 ,because all predicates of ,god are negative1 and therefore furnish no real knowledge4 ,we answer3 7a7 ,predicates derived from our consciousness1 such as spirit1 love1 and holiness1 are positive4 7b7 ,the terms 8infinite0 and 8absolute10 moreover1 express not merely a negative but a positive idea--the idea1 in the former case1 of the absence of all limit1 the idea that the object thus described goes on and on forever2 the idea1 in the latter case1 of entire self-sufficiency4 ,since predicates of ,god1 therefore1 are not merely negative1 the argument mentioned above furnishes no valid reason why we may not know him4 ,versus ,sir ,william ,hamilton1 ,metaphysics1 #ecj--8,the absolute and the infinite can each only be conceived as a negation of the thinkable2 in other words1 of the absolute and infinite we have no conception at all40 ,hamilton here confounds the infinite1 or the absence of all limits1 with the indefinite1 or the absence of all known limits4 ,per contra1 see ,calderwood1 ,moral ,philosophy1 #bdh1 and ,philosophy of the ,infinite1 #bgb--8,negation of one thing is possible only by affirmation of another40 ,porter1 ,human ,intellect1 #feb--8;,if the ,sandwich ,islanders1 for lack of name1 had called the ox a not-hog1 the use of a negative appellation would not necessarily authorize the inference of a want of definite conceptions or positive knowledge40 ,so with the infinite or not-finite1 the unconditioned or not-conditioned1 the independent or not-dependent1--these names do not imply that we cannot conceive and know it as something positive4 ,spencer1 ,first ,principles1 #ib--8,our consciousness of the ,absolute1 indefinite though it is1 is positive1 and not negative40 ,schurman1 ,agnosticism1 #ajj1 speaks of 8the farce of nescience playing at omniscience in setting the bounds of science40 8,the agnostic10 he says1 8sets up the invisible picture of a ,grand tre1 formless and colorless in itself1 absolutely separated from man and from the world--blank within and void without--its very existence indistinguishable from its non-existence1 and1 bowing down before this idolatrous creation1 he pours out his soul in lamentations over the incognizableness of such a mysterious and awful non-entity4444 ,the truth is that the agnostic's abstraction of a ,deity is unknown1 only because it is unreal40 ,see ,mc,cosh1 ,intuitions1 #aid1 note2 ,mivart1 ,lessons from ,nature1 #cfc4 ,god is not necessarily infinite in every respect4 ,he is infinite only in every excellence4 ,a plane which is unlimited in the one respect of length may be limited in another respect1 such as breadth4 ,our doctrine here is not therefore inconsistent with what immediately follows4 ,f4 ,because to know is to limit or define4 ,hence the ,absolute as unlimited1 and the ,infinite as undefined1 cannot be known4 ,we answer3 7a7 ,god is absolute1 not as existing in no relation1 but as existing in no necessary relation2 and 7b7 ,god is infinite1 not as excluding all coexistence of the finite with himself1 but as being the ground of the finite1 and so unfettered by it4 7c7 ,god is actually limited by the unchangeableness of his own attributes and personal distinctions1 as well as by his self-chosen relations to the universe he has created and to humanity in the person of ,christ4 ,god is therefore limited and defined in such a sense as to render knowledge of him possible4 ,versus ,mansel1 ,limitations of ,religious ,thought1 #ge-hd1 #ic-ie2 cf4 ,spinoza3 8,omnis determinatio est negatio20 hence to define ,god is to deny him4 ,but we reply that perfection is inseparable from limitation4 ,man can be other than he is3 not so ,god1 at least internally4 ,but this limitation1 inherent in his unchangeable attributes and personal distinctions1 is ,god's perfection4 ,externally1 all limitations upon ,god are self-limitations1 and so are consistent with his perfection4 ,that ,god should not be able thus to limit himself in creation and redemption would render all self-sacrifice in him impossible1 and so would subject him to the greatest of limitations4 ,we may say therefore that ,god's #a4 ,perfection involves his limitation to 7a7 personality1 7b7 trinity1 7c7 righteousness2 #b4 ,revelation involves his self-limitation in 7a7 decree1 7b7 creation1 7c7 preservation1 7d7 government1 7e7 education of the world2 #c4 ,redemption involves his infinite self-limitation in the 7a7 person and 7b7 work of ,jesus ,christ2 see ,a4 ,h4 ,strong1 ,christ in ,creation1 #hg-aja1 and in ,bap4 ,quar4 ,rev41 ,jan4 #ahia3eba-ecb4 ,bowne1 ,philos4 of ,theism1 #ace--8,the infinite is not the quantitative all2 the absolute is not the unrelated4444 ,both absolute and infinite mean only the independent ground of things40 ,julius ,mller1 ,doct4 ,sin1 ,introduc41 #aj--8,religion has to do1 not with an ,object that must let itself be known because its very existence is contingent upon its being known1 but with the ,object in relation to whom we are truly subject1 dependent upon him1 and waiting until he manifest himself40 ,james ,martineau1 ,study of ,religion1 #a3cdf--8,we must not confound the infinite with the total4444 ,the self-abnegation of infinity is but a form of self-assertion1 and the only form in which it can reveal itself4444 ,however instantaneous the omniscient thought1 however sure the almighty power1 the execution has to be distributed in time1 and must have an order of successive steps2 on no other terms can the eternal become temporal1 and the infinite articulately speak in the finite40 ,perfect personality excludes1 not self-determination1 but determination from without1 determination by another4 ,god's self-limitations are the self-limitations of love1 and therefore the evidences of his perfection4 ,they are signs1 not of weakness but of power4 ,god has limited himself to the method of evolution1 gradually unfolding himself in nature and in history4 ,the government of sinners by a holy ,god involves constant self-repression4 ,the education of the race is a long process of divine forbearance2 ,herder3 8,the limitations of the pupil are limitations of the teacher also40 ,in inspiration1 ,god limits himself by the human element through which he works4 ,above all1 in the person and work of ,christ1 we have infinite self-limitation3 ,infinity narrows itself down to a point in the incarnation1 and holiness endures the agonies of the ,cross4 ,god's promises are also self-limitations4 ,thus both nature and grace are self-imposed restrictions upon ,god1 and these self-limitations are the means by which he reveals himself4 ,see ,pfleiderer1 ,die ,religion1 #a3ahi1 #aie2 ,porter1 ,human ,intellect1 #fec2 ,murphy1 ,scientific ,bases1 #acj2 ,calderwood1 ,philos4 ,infinite1 #afh2 ,mc,cosh1 ,intuitions1 #ahf2 ,hickok1 ,rational ,cosmology1 #he2 ,martineau1 ,study of ,religion1 #b3he1 #hf1 #cfb2 ,shedd1 ,dogmatic ,theology1 #a3ahi-aia4 ,g4 ,because all knowledge is relative to the knowing agent2 that is1 what we know1 we know1 not as it is objectively1 but only as it is related to our own senses and faculties4 ,in reply3 7a7 ,we grant that we can know only that which has relation to our faculties4 ,but this is simply to say that we know only that which we come into mental contact with1 that is1 we know only what we know4 ,but1 7b7 ,we deny that what we come into mental contact with is known by us as other than it is4 ,so far as it is known at all1 it is known as it is4 ,in other words1 the laws of our knowing are not merely arbitrary and regulative1 but correspond to the nature of things4 ,we conclude that1 in theology1 we are equally warranted in assuming that the laws of our thought are laws of ,god's thought1 and that the results of normally conducted thinking with regard to ,god correspond to the objective reality4 ,versus ,sir ,wm4 ,hamilton1 ,metaph41 #if-aaf1 and ,herbert ,spencer1 ,first ,principles1 #fh-ig4 ,this doctrine of relativity is derived from ,kant1 ,critique of ,pure ,reason1 who holds that a priori judgments are simply 8regulative40 ,but we reply that when our primitive beliefs are found to be simply regulative1 they will cease to regulate4 ,the forms of thought are also facts of nature4 ,the mind does not1 like the glass of a kaleidoscope1 itself furnish the forms2 it recognizes these as having an existence external to itself4 ,the mind reads its ideas1 not into nature1 but in nature4 ,our intuitions are not green goggles1 which make all the world seem green3 they are the lenses of a microscope1 which enable us to see what is objectively real 7,royce1 ,spirit of ,mod4 ,philos41 #abe74 ,kant called our understanding 8the legislator of nature40 ,but it is so1 only as discoverer of nature's laws1 not as creator of them4 ,human reason does impose its laws and forms upon the universe2 but1 in doing this1 it interprets the real meaning of the universe4 ,ladd1 ,philos4 of ,knowledge3 8,all judgment implies an objective truth according to which we judge1 which constitutes the standard1 and with which we have something in common1 i4 e41 our minds are part of an infinite and eternal ,mind40 ,french aphorism3 8,when you are right1 you are more right than you think you are40 ,god will not put us to permanent intellectual confusion4 ,kant vainly wrote 8,no thoroughfare0 over the reason in its highest exercise4 ,martineau1 ,study of ,religion1 #a3ace1 #acf--8,over against ,kant's assumption that the mind cannot know anything outside of itself1 we may set ,comte's equally unwarrantable assumption that the mind cannot know itself or its states4 ,we cannot have philosophy without assumptions4 ,you dogmatize if you say that the forms correspond with reality2 but you equally dogmatize if you say that they do not4444 #gi--,that our cognitive faculties correspond to things as they are1 is much less surprising than that they should correspond to things as they are not40 ,w4 ,t4 ,harris1 in ,journ4 ,spec4 ,philos41 #a3bb1 exposes ,herbert ,spencer's self-contradiction3 8,all knowledge is1 not absolute1 but relative2 our knowledge of this fact however is1 not relative1 but absolute40 ,ritschl1 ,justification and ,reconciliation1 #c3af-ba1 sets out with a correct statement of the nature of knowledge1 and gives in his adhesion to the doctrine of ,lotze1 as distinguished from that of ,kant4 ,ritschl's statement may be summarized as follows3 8,we deal1 not with the abstract ,god of metaphysics1 but with the ,god self-limited1 who is revealed in ,christ4 ,we do not know either things or ,god apart from their phenomena or manifestations1 as ,plato imagined2 we do not know phenomena or manifestations alone1 without knowing either things or ,god1 as ,kant supposed2 but we do know both things and ,god in their phenomena or manifestations1 as ,lotze taught4 ,we hold to no mystical union with ,god1 back of all experience in religion1 as ,pietism does2 soul is always and only active1 and religion is the activity of the human spirit1 in which feeling1 knowing and willing combine in an intelligible order40 ,but ,dr4 ,c4 ,m4 ,mead1 ,ritschl's ,place in the ,history of ,doctrine1 has well shown that ,ritschl has not followed ,lotze4 ,his 8value-judgments0 are simply an application to theology of the 8regulative0 principle of ,kant4 ,he holds that we can know things not as they are in themselves1 but only as they are for us4 ,we reply that what things are worth for us depends on what they are in themselves4 ,ritschl regards the doctrines of ,christ's preexistence1 divinity and atonement as intrusions of metaphysics into theology1 matters about which we cannot know1 and with which we have nothing to do4 ,there is no propitiation or mystical union with ,christ2 and ,christ is our ,example1 but not our atoning ,savior4 ,ritschl does well in recognizing that love in us gives eyes to the mind1 and enables us to see the beauty of ,christ and his truth4 ,but our judgment is not1 as he holds1 a merely subjective value-judgment1--it is a coming in contact with objective fact4 ,on the theory of knowledge held by ,kant1 ,hamilton and ,spencer1 see ,bishop ,temple1 ,bampton ,lectures for #ahhd3ac2 ,h4 ,b4 ,smith1 ,faith and ,philosophy1 #big-ccf2 ,j4 ,s4 ,mill1 ,examination1 #a3aac-acd2 ,herbert1 ,modern ,realism ,examined2 ,m4 ,b4 ,anderson1 art43 8,hamilton10 in ,johnson's ,encyclopdia2 ,mc,cosh1 ,intuitions1 #aci-adf1 #cdj1 #cda1 and ,christianity and ,positivism1 #ig-abc2 ,maurice1 ,what is ,revelation8 ,alden1 ,intellectual ,philosophy1 #dh-gi1 esp4 #ga-gi2 ,porter1 ,hum4 ,intellect1 #ebc2 ,murphy1 ,scientific ,bases1 #ajc2 ,bib4 ,sac4 ,april1 #ahfh3cda2 ,princeton ,rev41 #ahfd3abb2 ,bowne1 ,review of ,herbert ,spencer1 #gf2 ,bowen1 in ,princeton ,rev41 ,march1 #ahgh3dde-ddh2 ,mind1 ,april1 #ahgh3beg2 ,carpenter1 ,mental ,physiology1 #aag2 ,harris1 ,philos4 ,basis of ,theism1 #aji-aac2 ,iverach1 in ,present ,day ,tracts1 #e3 ,no4 #bi2 ,martineau1 ,study of ,religion1 #a3gi1 #abj1 #aba1 #ace1 #acf4 #c4 ,god's revelation of himself to man4 ,in ,god's actual revelation of himself and certain of these relations4--,as we do not in this place attempt a positive proof of ,god's existence or of man's capacity for the knowledge of ,god1 so we do not now attempt to prove that ,god has brought himself into contact with man's mind by revelation4 ,we shall consider the grounds of this belief hereafter4 ,our aim at present is simply to show that1 granting the fact of revelation1 a scientific theology is possible4 ,this has been denied upon the following grounds3 ,a4 ,that revelation1 as a making known1 is necessarily internal and subjective--either a mode of intelligence1 or a quickening of man's cognitive powers--and hence can furnish no objective facts such as constitute the proper material for science4 ,morell1 ,philos4 ,religion1 #abh-aca1 #adc--8,the ,bible cannot in strict accuracy of language be called a revelation1 since a revelation always implies an actual process of intelligence in a living mind40 ,f4 ,w4 ,newman1 ,phases of ,faith1 #aeb--8,of our moral and spiritual ,god we know nothing without--everything within40 ,theodore ,parker3 8,verbal revelation can never communicate a simple idea like that of ,god1 ,justice1 ,love1 ,religion02 see review of ,parker in ,bib4 ,sac41 #ah3bd-bg4 ,james ,martineau1 ,seat of ,authority in ,religion3 8,as many minds as there are that know ,god at first hand1 so many revealing acts there have been1 and as many as know him at second hand are strangers to revelation02 so1 assuming external revelation to be impossible1 ,martineau subjects all the proofs of such revelation to unfair destructive criticism4 ,pfleiderer1 ,philos4 ,religion1 #a3ahe--8;,as all revelation is originally an inner living experience1 the springing up of religious truth in the heart1 no external event can belong in itself to revelation1 no matter whether it be naturally or supernaturally brought about40 ,professor ,george ,m4 ,forbes3 8,nothing can be revealed to us which we do not grasp with our reason4 ,it follows that1 so far as reason acts normally1 it is a part of revelation40 ,ritchie1 ,darwin and ,hegel1 #cj--8,the revelation of ,god is the growth of the idea of ,god40 ,in reply to this objection1 urged mainly by idealists in philosophy1 7a7 ,we grant that revelation1 to be effective1 must be the means of inducing a new mode of intelligence1 or in other words1 must be understood4 ,we grant that this understanding of divine things is impossible without a quickening of man's cognitive powers4 ,we grant1 moreover1 that revelation1 when originally imparted1 was often internal and subjective4 ,matheson1 ,moments on the ,mount1 #ea-ec1 on ,gal4 #a3af--8to reveal his ,son in me03 8,the revelation on the way to ,damascus would not have enlightened ,paul1 had it been merely a vision to his eye4 ,nothing can be revealed to us which has not been revealed in us4 ,the eye does not see the beauty of the landscape1 nor the ear hear the beauty of music4 ,so flesh and blood do not reveal ,christ to us4 ,without the teaching of the ,spirit1 the external facts will be only like the letters of a book to a child that cannot read40 ,we may say with ,channing3 8,i am more sure that my rational nature is from ,god1 than that any book is the expression of his will40 7b7 ,but we deny that external revelation is therefore useless or impossible4 ,even if religious ideas sprang wholly from within1 an external revelation might stir up the dormant powers of the mind4 ,religious ideas1 however1 do not spring wholly from within4 ,external revelation can impart them4 ,man can reveal himself to man by external communications1 and1 if ,god has equal power with man1 ,god can reveal himself to man in like manner4 ,rogers1 in his ,eclipse of ,faith1 asks pointedly3 8,if ,messrs4 ,morell and ,newman can teach by a book1 cannot ,god do the same80 ,lotze1 ,microcosmos1 #b3ffj 7book #i1 chap4 #d71 speaks of revelation as 8either contained in some divine act of historic occurrence1 or continually repeated in men's hearts40 ,but in fact there is no alternative here2 the strength of the ,christian creed is that ,god's revelation is both external and internal2 see ,gore1 in ,lux ,mundi1 #cch4 ,rainy1 in ,critical ,review1 #a3a-ba1 well says that ,martineau unwarrantably isolates the witness of ,god to the individual soul4 ,the inward needs to be combined with the outward1 in order to make sure that it is not a vagary of the imagination4 ,we need to distinguish ,god's revelations from our own fancies4 ,hence1 before giving the internal1 ,god commonly gives us the external1 as a standard by which to try our impressions4 ,we are finite and sinful1 and we need authority4 ,the external revelation commends itself as authoritative to the heart which recognizes its own spiritual needs4 ,external authority evokes the inward witness and gives added clearness to it1 but only historical revelation furnishes indubitable proof that ,god is love1 and gives us assurance that our longings after ,god are not in vain4 7c7 ,hence ,god's revelation may be1 and1 as we shall hereafter see1 it is1 in great part1 an external revelation in works and words4 ,the universe is a revelation of ,god2 ,god's works in nature precede ,god's words in history4 ,we claim1 moreover1 that1 in many cases where truth was originally communicated internally1 the same ,spirit who communicated it has brought about an external record of it1 so that the internal revelation might be handed down to others than those who first received it4 ,we must not limit revelation to the ,scriptures4 ,the eternal ,word antedated the written word1 and through the eternal ,word ,god is made known in nature and in history4 ,internal revelation is preceded by1 and conditioned upon1 external revelation4 ,in point of time earth comes before man1 and sensation before perception4 ,action best expresses character1 and historic revelation is more by deeds than by words4 ,dorner1 ,hist4 ,prot4 ,theol41 #a3bca-bfd--8,the ,word is not in the ,scriptures alone4 ,the whole creation reveals the ,word4 ,in nature ,god shows his power2 in incarnation his grace and truth4 ,scripture testifies of these1 but ,scripture is not the essential ,word4 ,the ,scripture is truly apprehended and appropriated when in it and through it we see the living and present ,christ4 ,it does not bind men to itself alone1 but it points them to the ,christ of whom it testifies4 ,christ is the authority4 ,in the ,scriptures he points us to himself and demands our faith in him4 ,this faith1 once begotten1 leads us to new appropriation of ,scripture1 but also to new criticism of ,scripture4 ,we find ,christ more and more in ,scripture1 and yet we judge ,scripture more and more by the standard which we find in ,christ40 ,newman ,smyth1 ,christian ,ethics1 #ga-hb3 8,there is but one authority--,christ4 ,his ,spirit works in many ways1 but chiefly in two3 first1 the inspiration of the ,scriptures1 and1 secondly1 the leading of the church into the truth4 ,the latter is not to be isolated or separated from the former4 ,scripture is law to the ,christian consciousness1 and ,christian consciousness in time becomes law to the ,scripture--interpreting1 criticizing1 verifying it4 ,the word and the spirit answer to each other4 ,scripture and faith are cordinate4 ,protestantism has exaggerated the first2 ,romanism the second4 ,martineau fails to grasp the cordination of ,scripture and faith40 7d7 ,with this external record we shall also see that there is given under proper conditions a special influence of ,god's ,spirit1 so to quicken our cognitive powers that the external record reproduces in our minds the ideas with which the minds of the writers were at first divinely filled4 ,we may illustrate the need of internal revelation from ,egyptology1 which is impossible so long as the external revelation in the hieroglyphics is uninterpreted2 from the ticking of the clock in a dark room1 where only the lit candle enables us to tell the time2 from the landscape spread out around the ,rigi in ,switzerland1 invisible until the first rays of the sun touch the snowy mountain peaks4 ,external revelation 71 ,rom4 #a3ai1 #bj7 must be supplemented by internal revelation 71 #a ,cor4 #b3aj1 #ab74 ,christ is the organ of external1 the ,holy ,spirit the organ of internal1 revelation4 ,in ,christ 7#b ,cor4 #a3bj7 are 8the yea0 and 8the ,amen0--the objective certainty and the subjective certitude1 the reality and the realization4 ,objective certainty must become subjective certitude in order to be a scientific theology4 ,before conversion we have the first1 the external truth of ,christ2 only at conversion and after conversion do we have the second1 8,christ formed in us0 7,gal4 #d3ai74 ,we have objective revelation at ,sinai 7,ex4 #bj3bb72 subjective revelation in ,elisha's knowledge of ,gehazi 7#b ,k4 #e3bf74 ,james ,russell ,lowell1 ,winter ,evening ,hymn to my ,fire3 8,therefore with thee ,i love to read ,our brave old poets3 at thy touch how stirs ,life in the withered words6 how swift recede ,time's shadows6 and how glows again ,through its dead mass the incandescent verse1 ,as when upon the anvil of the brain ,it glittering lay1 cyclopically wrought ,by the fast throbbing hammers of the poet's thought60 7e7 ,internal revelations thus recorded1 and external revelations thus interpreted1 both furnish objective facts which may serve as proper material for science4 ,although revelation in its widest sense may include1 and as constituting the ground of the possibility of theology does include1 both insight and illumination1 it may also be used to denote simply a provision of the external means of knowledge1 and theology has to do with inward revelations only as they are expressed in1 or as they agree with1 this objective standard4 ,we have here suggested the vast scope and yet the insuperable limitations of theology4 ,so far as ,god is revealed1 whether in nature1 history1 conscience1 or ,scripture1 theology may find material for its structure4 ,since ,christ is not simply the incarnate ,son of ,god but also the eternal ,word1 the only ,revealer of ,god1 there is no theology apart from ,christ1 and all theology is ,christian theology4 ,nature and history are but the dimmer and more general disclosures of the divine ,being1 of which the ,cross is the culmination and the key4 ,god does not intentionally conceal himself4 ,he wishes to be known4 ,he reveals himself at all times just as fully as the capacity of his creatures will permit4 ,the infantile intellect cannot understand ,god's boundlessness1 nor can the perverse disposition understand ,god's disinterested affection4 ,yet all truth is in ,christ and is open to discovery by the prepared mind and heart4 ,the ,infinite ,one1 so far as he is unrevealed1 is certainly unknowable to the finite4 ,but the ,infinite ,one1 so far as he manifests himself1 is knowable4 ,this suggests the meaning of the declarations3 ,john #a3ah--8,no man hath seen ,god at any time2 the only begotten ,son1 who is in the bosom of the ,father1 he hath declared him02 #ad3i--8;he that hath seen me hath seen the ,father02 #a ,tim4 #f3af--8whom no man hath seen1 nor can see40 ,we therefore approve of the definition of ,kaftan1 ,dogmatik1 #a--8;,dogmatics is the science of the ,christian truth which is believed and acknowledged in the church upon the ground of the divine revelation0--in so far as it limits the scope of theology to truth revealed by ,god and apprehended by faith4 ,but theology presupposes both ,god's external and ,god's internal revelations1 and these1 as we shall see1 include nature1 history1 conscience and ,scripture4 ,on the whole subject1 see ,kahnis1 ,dogmatik1 #c3cg-dc2 ,nitzsch1 ,system ,christ4 ,doct41 #gb2 ,luthardt1 ,fund4 ,truths1 #aic2 ,auberlen1 ,div4 ,rev41 ,introd41 #bi2 ,martineau1 ,essays1 #a3aga1 #bhj2 ,bib4 ,sac41 #ahfg3eic1 and #ahgb3dbh2 ,porter1 ,human ,intellect1 #cgc-cge2 ,c4 ,m4 ,mead1 in ,boston ,lectures1 #ahga3eh4 ,b4 ,that many of the truths thus revealed are too indefinite to constitute the material for science1 because they belong to the region of the feelings1 because they are beyond our full understanding1 or because they are destitute of orderly arrangement4 ,we reply3 7a7 ,theology has to do with subjective feelings only as they can be defined1 and shown to be effects of objective truth upon the mind4 ,they are not more obscure than are the facts of morals or of psychology1 and the same objection which would exclude such feelings from theology would make these latter sciences impossible4 ,see ,jacobi and ,schleiermacher1 who regard theology as a mere account of devout ,christian feelings1 the grounding of which in objective historical facts is a matter of comparative indifference 7,hagenbach1 ,hist4 ,doctrine1 #b3dja-djc74 ,schleiermacher therefore called his system of theology 8,der ,christliche ,glaube10 and many since his time have called their systems by the name of 8,glaubenslehre40 ,ritschl's 8value-judgments10 in like manner1 render theology a merely subjective science1 if any subjective science is possible4 ,kaftan improves upon ,ritschl1 by granting that we know1 not only ,christian feelings1 but also ,christian facts4 ,theology is the science of ,god1 and not simply the science of faith4 ,allied to the view already mentioned is that of ,feuerbach1 to whom religion is a matter of subjective fancy2 and that of ,tyndall1 who would remit theology to the region of vague feeling and aspiration1 but would exclude it from the realm of science2 see ,feuerbach1 ,essence of ,christianity1 translated by ,marian ,evans 7,george ,eliot72 also ,tyndall1 ,belfast ,address4 7b7 ,those facts of revelation which are beyond our full understanding may1 like the nebular hypothesis in astronomy1 the atomic theory in chemistry1 or the doctrine of evolution in biology1 furnish a principle of union between great classes of other facts otherwise irreconcilable4 ,we may define our concepts of ,god1 and even of the ,trinity1 at least sufficiently to distinguish them from all other concepts2 and whatever difficulty may encumber the putting of them into language only shows the importance of attempting it and the value of even an approximate success4 ,horace ,bushnell3 8,theology can never be a science1 on account of the infirmities of language40 ,but this principle would render void both ethical and political science4 ,fisher1 ,nat4 and ,meth4 of ,revelation1 #ade--8;,hume and ,gibbon refer to faith as something too sacred to rest on proof4 ,thus religious beliefs are made to hang in mid-air1 without any support4 ,but the foundation of these beliefs is no less solid for the reason that empirical tests are not applicable to them4 ,the data on which they rest are real1 and the inferences from the data are fairly drawn40 ,hodgson indeed pours contempt on the whole intuitional method by saying3 8,whatever you are totally ignorant of1 assert to be the explanation of everything else60 ,yet he would probably grant that he begins his investigations by assuming his own existence4 ,the doctrine of the ,trinity is not wholly comprehensible by us1 and we accept it at the first upon the testimony of ,scripture2 the full proof of it is found in the fact that each successive doctrine of theology is bound up with it1 and with it stands or falls4 ,the ,trinity is rational because it explains ,christian experience as well as ,christian doctrine4 7c7 ,even though there were no orderly arrangement of these facts1 either in nature or in ,scripture1 an accurate systematizing of them by the human mind would not therefore be proved impossible1 unless a principle were assumed which would show all physical science to be equally impossible4 ,astronomy and geology are constructed by putting together multitudinous facts which at first sight seem to have no order4 ,so with theology4 ,and yet1 although revelation does not present to us a dogmatic system ready-made1 a dogmatic system is not only implicitly contained therein1 but parts of the system are wrought out in the epistles of the ,new ,testament1 as for example in ,rom4 #e3ab-ai2 #a ,cor4 #ae3c1 #d2 #h3f2 #a ,tim4 #c3af2 ,heb4 #f3a1 #b4 ,we may illustrate the construction of theology from the dissected map1 two pieces of which a father puts together1 leaving his child to put together the rest4 ,or we may illustrate from the physical universe1 which to the unthinking reveals little of its order4 8,nature makes no fences40 ,one thing seems to glide into another4 ,it is man's business to distinguish and classify and combine4 ,origen3 8,god gives us truth in single threads1 which we must weave into a finished texture40 ,andrew ,fuller said of the doctrines of theology that 8they are united together like chain-shot1 so that1 whichever one enters the heart1 the others must certainly follow40 ,george ,herbert3 8,oh that ,i knew how all thy lights combine1 ,and the configuration of their glory2 ,seeing not only how each verse doth shine1 ,but all the constellations of the story60 ,scripture hints at the possibilities of combination1 in ,rom4 #e3ab-ai1 with its grouping of the facts of sin and salvation about the two persons1 ,adam and ,christ2 in ,rom4 #d3bd1 #be1 with its linking of the resurrection of ,christ and our justification2 in #a ,cor4 #c3f1 with its indication of the relations between the ,father and ,christ2 in #a ,tim4 #c3af1 with its poetical summary of the facts of redemption 7see ,commentaries of ,de,wette1 ,meyer1 ,fairbairn72 in ,heb4 #f3a1 #b1 with its statement of the first principles of the ,christian faith4 ,god's furnishing of concrete facts in theology1 which we ourselves are left to systematize1 is in complete accordance with his method of procedure with regard to the development of other sciences4 ,see ,martineau1 ,essays1 #a3bi1 #dj2 ,am4 ,theol4 ,rev41 #ahei3aja-abf--;art4 on the ,idea1 ,sources and ,uses of ,christian ,theology4 ,,iv4 ,necessity of ,theology4 ,the necessity of theology has its grounds3 7a7 ,in the organizing instinct of the human mind4 ,this organizing principle is a part of our constitution4 ,the mind cannot endure confusion or apparent contradiction in known facts4 ,the tendency to harmonize and unify its knowledge appears as soon as the mind becomes reflective2 just in proportion to its endowments and culture does the impulse to systematize and formulate increase4 ,this is true of all departments of human inquiry1 but it is peculiarly true of our knowledge of ,god4 ,since the truth with regard to ,god is the most important of all1 theology meets the deepest want of man's rational nature4 ,theology is a rational necessity4 ,if all existing theological systems were destroyed to-day1 new systems would rise to-morrow4 ,so inevitable is the operation of this law1 that those who most decry theology show nevertheless that they have made a theology for themselves1 and often one sufficiently meagre and blundering4 ,hostility to theology1 where it does not originate in mistaken fears for the corruption of ,god's truth or in a naturally illogical structure of mind1 often proceeds from a license of speculation which cannot brook the restraints of a complete ,scriptural system4 ,president ,e4 ,g4 ,robinson3 8,every man has as much theology as he can hold40 ,consciously or unconsciously1 we philosophize1 as naturally as we speak prose4 8,se moquer de la philosophie c'est vraiment philosopher40 ,gore1 ,incarnation1 #ba--8;,christianity became metaphysical1 only because man is rational4 ,this rationality means that he must attempt #8to give account of things1' as ,plato said1 #8because he was a man1 not merely because he was a ,greek4' 0 ,men often denounce systematic theology1 while they extol the sciences of matter4 ,has ,god then left only the facts with regard to himself in so unrelated a state that man cannot put them together8 ,all other sciences are valuable only as they contain or promote the knowledge of ,god4 ,if it is praiseworthy to classify beetles1 one science may be allowed to reason concerning ,god and the soul4 ,in speaking of ,schelling1 ,royce1 ,spirit of ,modern ,philosophy1 #agc1 satirically exhorts us3 8,trust your genius2 follow your noble heart2 change your doctrine whenever your heart changes1 and change your heart often1--such is the practical creed of the romanticists40 ,ritchie1 ,darwin and ,hegel1 #c--8;,just those persons who disclaim metaphysics are sometimes most apt to be infected with the disease they profess to abhor--and not to know when they have it40 ,see ,shedd1 ,discourses and ,essays1 #bg-eb2 ,murphy1 ,scientific ,bases of ,faith1 #aie-aii4 7b7 ,in the relation of systematic truth to the development of character4 ,truth thoroughly digested is essential to the growth of ,christian character in the individual and in the church4 ,all knowledge of ,god has its influence upon character1 but most of all the knowledge of spiritual facts in their relations4 ,theology cannot1 as has sometimes been objected1 deaden the religious affections1 since it only draws out from their sources and puts into rational connection with each other the truths which are best adapted to nourish the religions affections4 ,on the other hand1 the strongest ,christians are those who have the firmest grasp upon the great doctrines of ,christianity2 the heroic ages of the church are those which have witnessed most consistently to them2 the piety that can be injured by the systematic exhibition of them must be weak1 or mystical1 or mistaken4 ,some knowledge is necessary to conversion--at least1 knowledge of sin and knowledge of a ,savior2 and the putting together of these two great truths is a beginning of theology4 ,all subsequent growth of character is conditioned upon the increase of this knowledge4 ,col4 #a3aj-- omit 8increasing by the knowledge of ,god0--the instrumental dative represents the knowledge of ,god as the dew or rain which nurtures the growth of the plant2 cf4 #c ,pet4 #c3ah--8;grow in the grace and knowledge of our ,lord and ,savior ,jesus ,christ40 ,for texts which represent truth as nourishment1 see ,jer4 #c3ae--8;feed you with knowledge and understanding02 ,mat4 #d3d--8,man shall not live by bread alone1 but by every word that proceedeth out of the mouth of ,god02 #a ,cor4 #c3a1 #b--8;babes in ,christ 444 ,i fed you with milk1 not with meat02 ,heb4 #e3ad--8;but solid food is for full-grown men40 ,christian character rests upon ,christian truth as its foundation2 see #a ,cor4 #c3aj-ae--8;,i laid a foundation1 and another buildeth thereon40 ,see ,dorus ,clarke1 ,saying the ,catechism2 ,simon1 on ,christ ,doct4 and ,life1 in ,bib4 ,sac41 ,july1 #ahhd3dcc-dci4 ,ignorance is the mother of superstition1 not of devotion4 ,talbot ,w4 ,chambers3--8,doctrine without duty is a tree without fruits2 duty without doctrine is a tree without roots40 ,christian morality is a fruit which grows only from the tree of ,christian doctrine4 ,we cannot long keep the fruits of faith after we have cut down the tree upon which they have grown4 ,balfour1 ,foundations of ,belief1 #hb--8,naturalistic virtue is parasitic1 and when the host perishes1 the parasite perishes also4 ,virtue without religion will die40 ,kidd1 ,social ,evolution1 #bad--8;,because the fruit survives for a time when removed from the tree1 and even mellows and ripens1 shall we say that it is independent of the tree80 ,the twelve manner of fruits on the ,christmas-tree are only tacked on1--they never grew there1 and they can never reproduce their kind4 ,the withered apple swells out under the exhausted receiver1 but it will go back again to its former shrunken form2 so the self-righteousness of those who get out of the atmosphere of ,christ and have no divine ideal with which to compare themselves4 ,w4 ,m4 ,lisle3 8,it is the mistake and disaster of the ,christian world that effects are sought instead of causes40 ,george ,a4 ,gordon1 ,christ of ,to-day1 #bh--8,without the historical ,christ and personal love for that ,christ1 the broad theology of our day will reduce itself to a dream1 powerless to rouse a sleeping church40 7c7 ,in the importance to the preacher of definite and just views of ,christian doctrine4 ,his chief intellectual qualification must be the power clearly and comprehensively to conceive1 and accurately and powerfully to express1 the truth4 ,he can be the agent of the ,holy ,spirit in converting and sanctifying men1 only as he can wield 8the sword of the ,spirit1 which is the word of ,god0 7,eph4 #f3ag71 or1 in other language1 only as he can impress truth upon the minds and consciences of his hearers4 ,nothing more certainly nullifies his efforts than confusion and inconsistency in his statements of doctrine4 ,his object is to replace obscure and erroneous conceptions among his hearers by those which are correct and vivid4 ,he cannot do this without knowing the facts with regard to ,god in their relations--knowing them1 in short1 as parts of a system4 ,with this truth he is put in trust4 ,to mutilate it or misrepresent it1 is not only sin against the ,revealer of it1--it may prove the ruin of men's souls4 ,the best safeguard against such mutilation or misrepresentation1 is the diligent study of the several doctrines of the faith in their relations to one another1 and especially to the central theme of theology1 the person and work of ,jesus ,christ4 ,the more refined and reflective the age1 the more it requires reasons for feeling4 ,imagination1 as exercised in poetry and eloquence and as exhibited in politics or war1 is not less strong than of old1--it is only more rational4 ,notice the progress from 8,buncombe01 in legislative and forensic oratory1 to sensible and logical address4 ,bassanio in ,shakespeare's ,merchant of ,venice1 #a3a3aac--8;,gratiano speaks an infinite deal of nothing4444 ,his reasons are as two grains of wheat hid in two bushels of chaff40 ,so in pulpit oratory1 mere ,scripture quotation and fervid appeal are no longer sufficient4 ,as well be a howling dervish1 as to indulge in windy declamation4 ,thought is the staple of preaching4 ,feeling must be roused1 but only by bringing men to 8the knowledge of the truth0 7#b ,tim4 #b3be74 ,the preacher must furnish the basis for feeling by producing intelligent conviction4 ,he must instruct before he can move4 ,if the object of the preacher is first to know ,god1 and secondly to make ,god known1 then the study of theology is absolutely necessary to his success4 ,shall the physician practice medicine without study of physiology1 or the lawyer practice law without study of jurisprudence8 ,professor ,blackie3 8,one may as well expect to make a great patriot out of a fencing-master1 as to make a great orator out of a mere rhetorician40 ,the preacher needs doctrine1 to prevent his being a mere barrel-organ1 playing over and over the same tunes4 ,john ,henry ,newman3 8,the false preacher is one who has to say something2 the true preacher is one who has something to say40 ,spurgeon1 ,autobiography1 #a3afg--8;,constant change of creed is sure loss4 ,if a tree has to be taken up two or three times a year1 you will not need to build a very large loft in which to store the apples4 ,when people are shifting their doctrinal principles1 they do not bring forth much fruit4444 ,we shall never have great preachers till we have great divines4 ,you cannot build a man of war out of a currant-bush1 nor can great soul-moving preachers be formed out of superficial students40 ,illustrate the harmfulness of ignorant and erroneous preaching1 by the mistake in a physician's prescription2 by the wrong trail at ,lake ,placid which led astray those ascending ,whiteface2 by the sowing of acorns whose crop was gathered only after a hundred years4 ,slight divergences from correct doctrine on our part may be ruinously exaggerated in those who come after us4 ,though the moth-miller has no teeth1 its offspring has4 #b ,tim4 #b3b--8;,and the things which thou hast heard from me among many witnesses1 the same commit thou to faithful men1 who shall be able to teach others also40 7d7 ,in the intimate connection between correct doctrine and the safety and aggressive power of the church4 ,the safety and progress of the church is dependent upon her 8holding the pattern of sound words0 7#b ,tim4 #a3ac71 and serving as 8pillar and ground of the truth0 7#a ,tim4 #c3ae74 ,defective understanding of the truth results sooner or later in defects of organization1 of operation1 and of life4 ,thorough comprehension of ,christian truth as an organized system furnishes1 on the other hand1 not only an invaluable defense against heresy and immorality1 but also an indispensable stimulus and instrument in aggressive labor for the world's conversion4 ,the creeds of ,christendom have not originated in mere speculative curiosity and logical hair-splitting4 ,they are statements of doctrine in which the attacked and imperiled church has sought to express the truth which constitutes her very life4 ,those who deride the early creeds have small conception of the intellectual acumen and the moral earnestness which went to the making of them4 ,the creeds of the third and fourth centuries embody the results of controversies which exhausted the possibilities of heresy with regard to the ,trinity and the person of ,christ1 and which set up bars against false doctrine to the end of time4 ,mahaffy3 8,what converted the world was not the example of ,christ's life1--it was the dogma of his death40 ,coleridge3 8,he who does not withstand1 has no standing ground of his own40 ,mrs4 ,browning3 8,entire intellectual toleration is the mark of those who believe nothing40 ,e4 ,g4 ,robinson1 ,christian ,theology1 #cfj-cfb--8;,a doctrine is but a precept in the style of a proposition2 and a precept is but a doctrine in the form of a command4444 ,theology is ,god's garden2 its trees are trees of his planting2 and #8all the trees of the ,lord are full of sap' 7,ps4 #ajd3af740 ,bose1 ,ecumenical ,councils3 8,a creed is not catholic because a council of many or of few bishops decreed it1 but because it expresses the common conviction of entire generations of men and women who turned their understanding of the ,new ,testament into those forms of words40 ,dorner3 8,the creeds are the precipitate of the religious consciousness of mighty men and times40 ,foster1 ,christ4 ,life and ,theol41 #afb--8;,it ordinarily requires the shock of some great event to startle men into clear apprehension and crystallization of their substantial belief4 ,such a shock was given by the rough and coarse doctrine of ,arius1 upon which the conclusion arrived at in the ,council of ,nice followed as rapidly as in chilled water the crystals of ice will sometimes form when the containing vessel receives a blow40 ,balfour1 ,foundations of ,belief1 #bhg--8,the creeds were not explanations1 but rather denials that the ,arian and ,gnostic explanations were sufficient1 and declarations that they irremediably impoverished the idea of the ,godhead4 ,they insisted on preserving that idea in all its inexplicable fulness40 ,denny1 ,studies in ,theology1 #aib--8,pagan philosophies tried to capture the church for their own ends1 and to turn it into a school4 ,in self-defense the church was compelled to become somewhat of a school on its own account4 ,it had to assert its facts2 it had to define its ideas2 it had to interpret in its own way those facts which men were misinterpreting40 ,professor ,howard ,osgood3 8,a creed is like a backbone4 ,a man does not need to wear his backbone in front of him2 but he must have a backbone1 and a straight one1 or he will be a flexible if not a humpbacked ,christian40 ,yet we must remember that creeds are credita1 and not credenda2 historical statements of what the church has believed1 not infallible prescriptions of what the church must believe4 ,george ,dana ,boardman1 ,the ,church1 #ih--8;,creeds are apt to become cages40 ,schurman1 ,agnosticism1 #aea--8,the creeds were meant to be defensive fortifications of religion2 alas1 that they should have sometimes turned their artillery against the citadel itself40 ,t4 ,h4 ,green3 8,we are told that we must be loyal to the beliefs of the ,fathers4 ,yes1 but who knows what the ,fathers believe now80 ,george ,a4 ,gordon1 ,christ of ,to-day1 #fj--8,the assumption that the ,holy ,spirit is not concerned in the development of theological thought1 nor manifest in the intellectual evolution of mankind1 is the superlative heresy of our generation4444 ,the metaphysics of ,jesus are absolutely essential to his ethics4444 ,if his thought is a dream1 his endeavor for man is a delusion40 ,see ,schaff1 ,creeds of ,christendom1 #a3h1 #ae1 #af2 ,storrs1 ,div4 ,origin of ,christianity1 #aba2 ,ian ,maclaren 7,john ,watson71 ,cure of ,souls1 #aeb2 ,frederick ,harrison1 in ,fortnightly ,rev41 ,jan4 #ahhi4 7e7 ,in the direct and indirect injunctions of ,scripture4 ,the ,scripture urges upon us the thorough and comprehensive study of the truth 7,john #e3ci1 marg41--8,search the ,scriptures071 the comparing and harmonizing of its different parts 7#a ,cor4 #b3ac--8;comparing spiritual things with spiritual071 the gathering of all about the great central fact of revelation 7,col4 #a3bg--8which is ,christ in you1 the hope of glory071 the preaching of it in its wholeness as well as in its due proportions 7#b ,tim4 #d3b--8,preach the word074 ,the minister of the ,gospel is called 8a scribe who hath been made a disciple to the kingdom of heaven0 7,mat4 #ac3eb72 the 8pastors0 of the churches are at the same time to be 8teachers0 7,eph4 #d3aa72 the bishop must be 8apt to teach0 7#a ,tim4 #c3b71 8handling aright the word of truth0 7#b ,tim4 #b3ae71 8holding to the faithful word which is according to the teaching1 that he may be able both to exhort in the sound doctrine and to convict the gainsayers0 7,tit4 #a3i74 ,as a means of instructing the church and of securing progress in his own understanding of ,christian truth1 it is well for the pastor to preach regularly each month a doctrinal sermon1 and to expound in course the principal articles of the faith4 ,the treatment of doctrine in these sermons should be simple enough to be comprehensible by intelligent youth2 it should be made vivid and interesting by the help of brief illustrations2 and at least one-third of each sermon should be devoted to the practical applications of the doctrine propounded4 ,see ,jonathan ,edwards's sermon on the ,importance of the ,knowledge of ,divine ,truth1 in ,works1 #d3a-ae4 ,the actual sermons of ,edwards1 however1 are not models of doctrinal preaching for our generation4 ,they are too scholastic in form1 too metaphysical for substance2 there is too little of ,scripture and too little of illustration4 ,the doctrinal preaching of the ,english ,puritans in a similar manner addressed itself almost wholly to adults4 ,the preaching of our ,lord on the other hand was adapted also to children4 ,no pastor should count himself faithful1 who permits his young people to grow up without regular instruction from the pulpit in the whole circle of ,christian doctrine4 ,shakespeare1 ,k4 ,henry ,,vi1 #bnd part1 #d3g--8;,ignorance is the curse of ,god2 knowledge the wing wherewith we fly to heaven40 ,v4 ,relation of ,theology to ,religion4 ,theology and religion are related to each other as effects1 in different spheres1 of the same cause4 ,as theology is an effect produced in the sphere of systematic thought by the facts respecting ,god and the universe1 so religion is an effect which these same facts produce in the sphere of individual and collective life4 ,with regard to the term 8religion01 notice3 #a4 ,derivation4 7a7 ,the derivation from religre1 8to bind back0 7man to ,god71 is negatived by the authority of ,cicero and of the best modern etymologists2 by the difficulty1 on this hypothesis1 of explaining such forms as religio1 religens2 and by the necessity1 in that case1 of presupposing a fuller knowledge of sin and redemption than was common to the ancient world4 7b7 ,the more correct derivation is from relegre1 8to go over again10 8carefully to ponder40 ,its original meaning is therefore 8reverent observance0 7of duties due to the gods74 ,for advocacy of the derivation of religio1 as meaning 8binding duty10 from religre1 see ,lange1 ,dogmatik1 #a3ahe-aif4 ,this derivation was first proposed by ,lactantius1 ,inst4 ,div41 #d3bh1 a ,christian writer4 ,to meet the objection that the form religio seems derived from a verb of the third conjugation1 ,lange cites rebellio1 from rebellre1 and optio1 from optre4 ,but we reply that these verbs of the first conjugation1 like many others1 are probably derived from obsolete verbs of the third conjugation4 ,for the derivation favored in the text1 see ,curtius1 ,griechische ,etymologie1 #ete ,aufl41 #cfd2 ,fick1 ,vergl4 ,wrterb4 der indoger4 ,spr41 #b3bbg2 ,vanicek1 ,gr4-,lat4 ,etym4 ,wrterb41 #b3hbi2 ,andrews1 ,latin ,lexicon1 in voce2 ,nitzsch1 ,system of ,christ4 ,doctrine1 #g2 ,van ,oosterzee1 ,dogmatics1 #ge-gg2 ,philippi1 ,glaubenslehre1 #a3f2 ,kahnis1 ,dogmatik1 #c3ah2 ,menzies1 ,history of ,religion1 #aa2 ,max ,mller1 ,natural ,religion1 lect4 #b4 #b4 ,false ,conceptions4 7a7 ,religion is not1 as ,hegel declared1 a kind of knowing2 for it would then be only an incomplete form of philosophy1 and the measure of knowledge in each case would be the measure of piety4 ,in a system of idealistic pantheism1 like that of ,hegel1 ,god is the subject of religion as well as its object4 ,religion is ,god's knowing of himself through the human consciousness4 ,hegel did not utterly ignore other elements in religion4 8,feeling1 intuition1 and faith belong to it10 he said1 8and mere cognition is one-sided40 ,yet he was always looking for the movement of thought in all forms of life2 ,god and the universe were but developments of the primordial idea4 8,what knowledge is worth knowing10 he asked1 8if ,god is unknowable8 ,to know ,god is eternal life1 and thinking is also true worship40 ,hegel's error was in regarding life as a process of thought1 rather than in regarding thought as a process of life4 ,here was the reason for the bitterness between ,hegel and ,schleiermacher4 ,hegel rightly considered that feeling must become intelligent before it is truly religious1 but he did not recognize the supreme importance of love in a theological system4 ,he gave even less place to the will than he gave to the emotions1 and he failed to see that the knowledge of ,god of which ,scripture speaks is a knowing1 not of the intellect alone1 but of the whole man1 including the affectional and voluntary nature4 ,goethe3 8,how can a man come to know himself8 ,never by thinking1 but by doing4 ,try to do your duty1 and you will know at once what you are worth4 ,you cannot play the flute by blowing alone1--you must use your fingers40 ,so we can never come to know ,god by thinking alone4 ,john #g3ag--8;,if any man willeth to do his will1 he will know of the teaching1 whether it is of ,god40 ,the ,gnostics1 ,stapfer1 ,henry ,,viii1 all show that there may be much theological knowledge without true religion4 ,chillingworth's maxim1 8,the ,bible only1 the religion of ,protestants10 is inadequate and inaccurate2 for the ,bible1 without faith1 love1 and obedience1 may become a fetich and a snare3 ,john #e3ci1dj--8,ye search the ,scriptures1 444 and ye will not come to me1 that ye may have life40 ,see ,sterrett1 ,studies in ,hegel's ,philosophy of ,religion2 ,porter1 ,human ,intellect1 #ei1 #fj1 #dab1 #ebe-ecf1 #ehi1 #fej2 ,morell1 ,hist4 ,philos41 #dgf1 #dgg2 ,hamerton1 ,intel4 ,life1 #bad2 ,bib4 ,sac41 #i3cgd4 7b7 ,religion is not1 as ,schleiermacher held1 the mere feeling of dependence2 for such feeling of dependence is not religious1 unless exercised toward ,god and accompanied by moral effort4 ,in ,german theology1 ,schleiermacher constitutes the transition from the old rationalism to the evangelical faith4 8,like ,lazarus1 with the grave clothes of a pantheistic philosophy entangling his steps10 yet with a ,moravian experience of the life of ,god in the soul1 he based religion upon the inner certainties of ,christian feeling4 ,but1 as ,principal ,fairbairn remarks1 8,emotion is impotent unless it speaks out of conviction2 and where conviction is1 there will be emotion which is potent to persuade40 ,if ,christianity is religious feeling alone1 then there is no essential difference between it and other religions1 for all alike are products of the religious sentiment4 ,but ,christianity is distinguished from other religions by its peculiar religious conceptions4 ,doctrine precedes life1 and ,christian doctrine1 not mere religious feeling1 is the cause of ,christianity as a distinctive religion4 ,though faith begins in feeling1 moreover1 it does not end there4 ,we see the worthlessness of mere feeling in the transient emotions of theatre-goers1 and in the occasional phenomena of revivals4 ,sabatier1 ,philos4 ,relig41 #bg1 adds to ,schleiermacher's passive element of dependence1 the active element of prayer4 ,kaftan1 ,dogmatik1 #aj--8,schleiermacher regards ,god as the ,source of our being1 but forgets that he is also our ,end40 ,fellowship and progress are as important elements in religion as is dependence2 and fellowship must come before progress--such fellowship as presupposes pardon and life4 ,schleiermacher apparently believed in neither a personal ,god nor his own personal immortality2 see his ,life and ,letters1 #b3gg-ij2 ,martineau1 ,study of ,religion1 #b3ceg4 ,charles ,hodge compares him to a ladder in a pit--a good thing for those who wish to get out1 but not for those who wish to get in4 ,dorner3 8,the ,moravian brotherhood was his mother2 ,greece was his nurse40 ,on ,schleiermacher1 see ,herzog1 ,realencyclopdie1 in voce2 ,bib4 ,sac41 #aheb3cge2 #ahhc3ecd2 ,liddon1 ,elements of ,religion1 lect4 ,i2 ,ebrard1 ,dogmatik1 #a3ad2 ,julius ,mller1 ,doctrine of ,sin1 #a3age2 ,fisher1 ,supernat4 ,origin of ,christianity1 #efc-egj2 ,caird1 ,philos4 ,religion1 #afj-ahf4 7c7 ,religion is not1 as ,kant maintained1 morality or moral action2 for morality is conformity to an abstract law of right1 while religion is essentially a relation to a person1 from whom the soul receives blessing and to whom it surrenders itself in love and obedience4 ,kant1 ,kritik der praktischen ,vernunft1 ,beschluss3 8,i know of but two beautiful things1 the starry heavens above my head1 and the sense of duty within my heart40 ,but the mere sense of duty often distresses4 ,we object to the word 8obey0 as the imperative of religion1 because 7#a7 it makes religion a matter of the will only2 7#b7 will presupposes affection2 7#c7 love is not subject to will2 7#d7 it makes ,god all law1 and no grace2 7#e7 it makes the ,christian a servant only1 not a friend2 cf4 ,john #ae3ae--8,no longer do ,i call you servants 444 but ,i have called you friends0--a relation not of service but of love 7,westcott1 ,bib4 ,com41 in loco74 ,the voice that speaks is the voice of love1 rather than the voice of law4 ,we object also to ,matthew ,arnold's definition3 8,religion is ethics heightened1 enkindled1 lit up by feeling2 morality touched with emotion40 ,this leaves out of view the receptive element in religion1 as well as its relation to a personal ,god4 ,a truer statement would be that religion is morality toward ,god1 as morality is religion toward man4 ,bowne1 ,philos4 of ,theism1 #bea--8,morality that goes beyond mere conscientiousness must have recourse to religion02 see ,lotze1 ,philos4 of ,religion1 #abh-adb4 ,goethe3 8,unqualified activity1 of whatever kind1 leads at last to bankruptcy02 see also ,pfleiderer1 ,philos4 ,religion1 #a3fe-fi2 ,shedd1 ,sermons to the ,natural ,man1 #bdd-bdf2 ,liddon1 ,elements of ,religion1 #ai4 #c4 ,essential ,idea4 ,religion in its essential idea is a life in ,god1 a life lived in recognition of ,god1 in communion with ,god1 and under control of the indwelling ,spirit of ,god4 ,since it is a life1 it cannot be described as consisting solely in the exercise of any one of the powers of intellect1 affection1 or will4 ,as physical life involves the unity and coperation of all the organs of the body1 so religion1 or spiritual life1 involves the united working of all the powers of the soul4 ,to feeling1 however1 we must assign the logical priority1 since holy affection toward ,god1 imparted in regeneration1 is the condition of truly knowing ,god and of truly serving him4 ,see ,godet1 on the ,ultimate ,design of ,man--8,god in man1 and man in ,god0--in ,princeton ,rev41 ,nov4 #ahhj2 ,pfleiderer1 ,die ,religion1 #e-gi1 and ,religionsphilosophie1 #bee--,religion is 8,sache des ganzen ,geisteslebens03 ,crane1 ,religion of ,to-morrow1 #d--8,religion is the personal influence of the immanent ,god02 ,sterrett1 ,reason and ,authority in ,religion1 #ca1 #cb--8,religion is the reciprocal relation or communion of ,god and man1 involving 7#a7 revelation1 7#b7 faith02 ,dr4 ,j4 ,w4 ,a4 ,stewart3 8,religion is fellowship with ,god02 ,pascal3 8,piety is ,god sensible to the heart02 ,ritschl1 ,justif4 and ,reconcil41 #ac--8;,christianity is an ellipse with two foci--,christ as ,redeemer and ,christ as ,king1 ,christ for us and ,christ in us1 redemption and morality1 religion and ethics02 ,kaftan1 ,dogmatik1 #h--8,the ,christian religion is 7#a7 the kingdom of ,god as a goal above the world1 to be attained by moral development here1 and 7#b7 reconciliation with ,god permitting attainment of this goal in spite of our sins4 ,christian theology once grounded itself in man's natural knowledge of ,god2 we now start with religion1 i4 e41 that ,christian knowledge of ,god which we call faith40 ,herbert ,spencer3 8,religion is an a priori theory of the universe02 ,romanes1 ,thoughts on ,religion1 #dc1 adds3 8which assumes intelligent personality as the originating cause of the universe1 science dealing with the ,how1 the phenomenal process1 religion dealing with the ,who1 the intelligent ,personality who works through the process40 ,holland1 in ,lux ,mundi1 #bg--8,natural life is the life in ,god which has not yet arrived at this recognition0--the recognition of the fact that ,god is in all things--8it is not yet1 as such1 religious2 444 ,religion is the discovery1 by the son1 of a ,father who is in all his works1 yet is distinct from them all40 ,dewey1 ,psychology1 #bhc--8;,feeling finds its absolutely universal expression in religious emotion1 which is the finding or realization of self in a completely realized personality which unites in itself truth1 or the complete unity of the relations of all objects1 beauty or the complete unity of all ideal values1 and rightness or the complete unity of all persons4 ,the emotion which accompanies the religious life is that which accompanies the complete activity of ourselves2 the self is realized and finds its true life in ,god40 ,upton1 ,hibbert ,lectures1 #bfb--8;,ethics is simply the growing insight into1 and the effort to actualize in society1 the sense of fundamental kinship and identity of substance in all men2 while religion is the emotion and the devotion which attend the realization in our self-consciousness of an inmost spiritual relationship arising out of that unity of substance which constitutes man the true son of the eternal ,father40 ,see ,van ,oosterzee1 ,dogmatics1 #ha-he2 ,julius ,mller1 ,doct4 ,sin1 #b3bbg2 ,nitzsch1 ,syst4 of ,christ4 ,doct41 #aj-bh2 ,luthardt1 ,fund4 ,truths1 #adg2 ,twesten1 ,dogmatik1 #a3ab4 #d4 ,inferences4 ,from this definition of religion it follows3 7a7 ,that in strictness there is but one religion4 ,man is a religious being1 indeed1 as having the capacity for this divine life4 ,he is actually religious1 however1 only when he enters into this living relation to ,god4 ,false religions are the caricatures which men given to sin1 or the imaginations which men groping after light1 form of this life of the soul in ,god4 ,peabody1 ,christianity the ,religion of ,nature1 #ah--8;,if ,christianity be true1 it is not a religion1 but the religion4 ,if ,judaism be also true1 it is so not as distinct from but as coincident with ,christianity1 the one religion to which it can bear only the relation of a part to the whole4 ,if there be portions of truth in other religious systems1 they are not portions of other religions1 but portions of the one religion which somehow or other became incorporated with fables and falsities40 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #a3be--8,you can never get at the true idea or essence of religion merely by trying to find out something that is common to all religions2 and it is not the lower religions that explain the higher1 but conversely the higher religion explains all the lower religions40 ,george ,p4 ,fisher3 8,the recognition of certain elements of truth in the ethnic religions does not mean that ,christianity has defects which are to be repaired by borrowing from them2 it only means that the ethnic faiths have in fragments what ,christianity has as a whole4 ,comparative religion does not bring to ,christianity new truth2 it provides illustrations of how ,christian truth meets human needs and aspirations1 and gives a full vision of that which the most spiritual and gifted among the heathen only dimly discerned40 ,dr4 ,c4 ,h4 ,parkhurst1 sermon on ,proverbs #bj3bg--8,the spirit of man is the lamp of ,jehovah0--8a lamp1 but not necessarily lighted2 a lamp that can be lit only by the touch of a divine flame0--man has naturally and universally a capacity for religion1 but is by no means naturally and universally religious4 ,all false religions have some element of truth2 otherwise they could never have gained or kept their hold upon mankind4 ,we need to recognize these elements of truth in dealing with them4 ,there is some silver in a counterfeit dollar1 else it would deceive no one2 but the thin washing of silver over the lead does not prevent it from being bad money4 ,clarke1 ,christian ,theology1 #h--8,see ,paul's methods of dealing with heathen religion1 in ,acts #ad with gross paganism and in ,acts #ag with its cultured form4 ,he treats it with sympathy and justice4 ,christian theology has the advantage of walking in the light of ,god's self-manifestation in ,christ1 while heathen religions grope after ,god and worship him in ignorance02 cf4 ,acts #ad3af--8,we 444 bring you good tidings1 that ye should turn from these vain things unto a living ,god02 #ag3bb--8;,i perceive that ye are more than usually reverent toward the divinities4444 ,what therefore ye worship in ignorance1 this ,i set forth unto you40 ,matthew ,arnold3 8,children of men6 the unseen ,power whose eye ,forever doth accompany mankind1 ,hath looked on no religion scornfully ,that man did ever find4 ,which has not taught weak wills how much they can8 ,which has not fallen on the dry heart like rain8 ,which has not cried to sunk1 self-weary man1 ,thou must be born again80 ,christianity is absolutely exclusive1 because it is absolutely inclusive4 ,it is not an amalgamation of other religions1 but it has in it all that is best and truest in other religions4 ,it is the white light that contains all the colored rays4 ,god may have made disclosures of truth outside of ,judaism1 and did so in ,balaam and ,melchisedek1 in ,confucius and ,socrates4 ,but while other religions have a relative excellence1 ,christianity is the absolute religion that contains all excellencies4 ,matheson1 ,messages of the ,old ,religions1 #cbh-cdb--8;,christianity is reconciliation4 ,christianity includes the aspiration of ,egypt2 it sees1 in this aspiration1 ,god in the soul 7,brahmanism72 recognizes the evil power of sin with ,parseeism2 goes back to a pure beginning like ,china2 surrenders itself to human brotherhood like ,buddha2 gets all things from within like ,judaism2 makes the present life beautiful like ,greece2 seeks a universal kingdom like ,rome2 shows a growth of divine life1 like the ,teuton4 ,christianity is the manifold wisdom of ,god40 ,see also ,van ,oosterzee1 ,dogmatics1 #hh-ic4 ,shakespeare3 8,there is some soul of goodness in things evil1 ,would men observingly distill it out0 7b7 ,that the content of religion is greater than that of theology4 ,the facts of religion come within the range of theology only so far as they can be definitely conceived1 accurately expressed in language1 and brought into rational relation to each other4 ,this principle enables us to define the proper limits of religious fellowship4 ,it should be as wide as is religion itself4 ,but it is important to remember what religion is4 ,religion is not to be identified with the capacity for religion4 ,nor can we regard the perversions and caricatures of religion as meriting our fellowship4 ,otherwise we might be required to have fellowship with devil-worship1 polygamy1 thuggery1 and the inquisition2 for all these have been dignified with the name of religion4 ,true religion involves some knowledge1 however rudimentary1 of the true ,god1 the ,god of righteousness2 some sense of sin as the contrast between human character and the divine standard2 some casting of the soul upon divine mercy and a divine way of salvation1 in place of self-righteous earning of merit and reliance upon one's works and one's record2 some practical effort to realize ethical principle in a pure life and in influence over others4 ,wherever these marks of true religion appear1 even in ,unitarians1 ,romanists1 ,jews or ,buddhists1 there we recognize the demand for fellowship4 ,but we also attribute these germs of true religion to the inworking of the omnipresent ,christ1 8the light which lighteth every man0 7,john #a3i71 and we see in them incipient repentance and faith1 even though the ,christ who is their object is yet unknown by name4 ,christian fellowship must have a larger basis in accepted ,christian truth1 and ,church fellowship a still larger basis in common acknowledgment of ,n4 ,t4 teaching as to the church4 ,religious fellowship1 in the widest sense1 rests upon the fact that 8,god is no respecter of persons3 but in every nation he that feareth him and worketh righteousness is acceptable to him0 7,acts #aj3cd1 #ce74 7c7 ,that religion is to be distinguished from formal worship1 which is simply the outward expression of religion4 ,as such expression1 worship is 8formal communion between ,god and his people40 ,in it ,god speaks to man1 and man to ,god4 ,it therefore properly includes the reading of ,scripture and preaching on the side of ,god1 and prayer and song on the side of the people4 ,sterrett1 ,reason and ,authority in ,religion1 #aff--8;,christian worship is the utterance 7outerance7 of the spirit40 ,but there is more in true love than can be put into a love-letter1 and there is more in true religion than can be expressed either in theology or in worship4 ,christian worship is communion between ,god and man4 ,but communion cannot be one-sided4 ,madame de ,stal1 whom ,heine called 8a whirlwind in petticoats10 ended one of her brilliant soliloquies by saying3 8,what a delightful conversation we have had60 ,we may find a better illustration of the nature of worship in ,thomas ,kempis's dialogues between the saint and his ,savior1 in the ,imitation of ,christ4 ,goethe3 8,against the great superiority of another there is no remedy but love4444 ,to praise a man is to put one's self on his level40 ,if this be the effect of loving and praising man1 what must be the effect of loving and praising ,god6 ,inscription in ,grasmere ,church3 8,whoever thou art that enterest this church1 leave it not without one prayer to ,god for thyself1 for those who minister1 and for those who worship here40 ,in ,james #a3bg--8,pure religion and undefiled before our ,god and ,father is this1 to visit the fatherless and widows in their affliction1 and to keep oneself unspotted from the world0--8religion10 1 is cultus exterior2 and the meaning is that 8the external service1 the outward garb1 the very ritual of ,christianity1 is a life of purity1 love and self-devotion4 ,what its true essence1 its inmost spirit may be1 the writer does not say1 but leaves this to be inferred40 ,on the relation between religion and worship1 see ,prof4 ,day1 in ,new ,englander1 ,jan4 #ahhb2 ,prof4 ,t4 ,harwood ,pattison1 ,public ,prayer2 ,trench1 ,syn4 ,n4 ,t41 #a2 sec4 #dh2 ,coleridge1 ,aids to ,reflection1 ,introd41 ,aphorism #bc2 ,lightfoot1 ,gal41 #cea1 note #b4 ,chapter ,,ii4 ,material of ,theology4 ,i4 ,sources of ,theology4 ,god himself1 in the last analysis1 must be the only source of knowledge with regard to his own being and relations4 ,theology is therefore a summary and explanation of the content of ,god's self-revelations4 ,these are1 first1 the revelation of ,god in nature2 secondly and supremely1 the revelation of ,god in the ,scriptures4 ,ambrose3 8,to whom shall ,i give greater credit concerning ,god than to ,god himself80 ,von ,baader3 8,to know ,god without ,god is impossible2 there is no knowledge without him who is the prime source of knowledge40 ,c4 ,a4 ,briggs1 ,whither1 #h--8;,god reveals truth in several spheres3 in universal nature1 in the constitution of mankind1 in the history of our race1 in the ,sacred ,scriptures1 but above all in the person of ,jesus ,christ our ,lord40 ,f4 ,h4 ,johnson1 ,what is ,reality8 #cii--8,the teacher intervenes when needed4 ,revelation helps reason and conscience1 but is not a substitute for them4 ,but ,catholicism affirms this substitution for the church1 and ,protestantism for the ,bible4 ,the ,bible1 like nature1 gives many free gifts1 but more in the germ4 ,growing ethical ideals must interpret the ,bible40 ,a4 ,j4 ,f4 ,behrends3 8,the ,bible is only a telescope1 not the eye which sees1 nor the stars which the telescope brings to view4 ,it is your business and mine to see the stars with our own eyes40 ,schurman1 ,agnosticism1 #agh--8,the ,bible is a glass through which to see the living ,god4 ,but it is useless when you put your eyes out40 ,we can know ,god only so far as he has revealed himself4 ,the immanent ,god is known1 but the transcendent ,god we do not know any more than we know the side of the moon that is turned away from us4 ,a4 ,h4 ,strong1 ,christ in ,creation1 #aah--8,the word #8authority' is derived from auctor1 augeo1 #8to add4' ,authority adds something to the truth communicated4 ,the thing added is the personal element of witness4 ,this is needed wherever there is ignorance which cannot be removed by our own effort1 or unwillingness which results from our own sin4 ,in religion ,i need to add to my own knowledge that which ,god imparts4 ,reason1 conscience1 church1 ,scripture1 are all delegated and subordinate authorities2 the only original and supreme authority is ,god himself1 or ,christ1 who is only ,god revealed and made comprehensible by us40 ,gore1 ,incarnation1 #aha--8;,all legitimate authority represents the reason of ,god1 educating the reason of man and communicating itself to it4444 ,man is made in ,god's image3 he is1 in his fundamental capacity1 a son of ,god1 and he becomes so in fact1 and fully1 through union with ,christ4 ,therefore in the truth of ,god1 as ,christ presents it to him1 he can recognize his own better reason1--to use ,plato's beautiful expression1 he can salute it by force of instinct as something akin to himself1 before he can give intellectual account of it40 ,balfour1 ,foundations of ,belief1 #ccb-ccg1 holds that there is no such thing as unassisted reason1 and that1 even if there were1 natural religion is not one of its products4 ,behind all evolution of our own reason1 he says1 stands the ,supreme ,reason4 8,conscience1 ethical ideals1 capacity for admiration1 sympathy1 repentance1 righteous indignation1 as well as our delight in beauty and truth1 are all derived from ,god40 ,kaftan1 in ,am4 ,jour4 ,theology1 #aijj2 #gah1 #gai1 maintains that there is no other principle for dogmatics than ,holy ,scripture4 ,yet he holds that knowledge never comes directly from ,scripture1 but from faith4 ,the order is not3 ,scripture1 doctrine1 faith2 but rather1 ,scripture1 faith1 doctrine4 ,scripture is no more a direct authority than is the church4 ,revelation is addressed to the whole man1 that is1 to the will of the man1 and it claims obedience from him4 ,since all ,christian knowledge is mediated through faith1 it rests on obedience to the authority of revelation1 and revelation is self-manifestation on the part of ,god4 ,kaftan should have recognized more fully that not simply ,scripture1 but all knowable truth1 is a revelation from ,god1 and that ,christ is 8the light which lighteth every man0 7,john #a3i74 ,revelation is an organic whole1 which begins in nature1 but finds its climax and key in the historical ,christ whom ,scripture presents to us4 ,see ,h4 ,c4 ,minton's review of ,martineau's ,seat of ,authority1 in ,presb4 and ,ref4 ,rev41 ,apr4 #aijj3bjc sq4 #a4 ,scripture and ,nature4 ,by nature we here mean not only physical facts1 or facts with regard to the substances1 properties1 forces1 and laws of the material world1 but also spiritual facts1 or facts with regard to the intellectual and moral constitution of man1 and the orderly arrangement of human society and history4 ,we here use the word 8nature0 in the ordinary sense1 as including man4 ,there is another and more proper use of the word 8nature10 which makes it simply a complex of forces and beings under the law of cause and effect4 ,to nature in this sense man belongs only as respects his body1 while as immaterial and personal he is a supernatural being4 ,free will is not under the law of physical and mechanical causation4 ,as ,bushnell has said3 8,nature and the supernatural together constitute the one system of ,god40 ,drummond1 ,natural ,law in the ,spiritual ,world1 #bcb--8,things are natural or supernatural according to where we stand4 ,man is supernatural to the mineral2 ,god is supernatural to the man40 ,we shall in subsequent chapters use the term 8nature0 in the narrow sense4 ,the universal use of the phrase 8,natural ,theology10 however1 compels us in this chapter to employ the word 8nature0 in its broader sense as including man1 although we do this under protest1 and with this explanation of the more proper meaning of the term4 ,see ,hopkins1 in ,princeton ,review1 ,sept4 #ahhb3ahc sq4 ,e4 ,g4 ,robinson3 8,bushnell separates nature from the supernatural4 ,nature is a blind train of causes4 ,god has nothing to do with it1 except as he steps into it from without4 ,man is supernatural1 because he is outside of nature1 having the power of originating an independent train of causes40 ,if this were the proper conception of nature1 then we might be compelled to conclude with ,p4 ,t4 ,forsyth1 in ,faith and ,criticism1 #ajj--8,there is no revelation in nature4 ,there can be none1 because there is no forgiveness4 ,we cannot be sure about her4 ,she is only aesthetic4 ,her ideal is harmony1 not reconciliation4444 ,for the conscience1 stricken or strong1 she has no word4444 ,nature does not contain her own teleology1 and for the moral soul that refuses to be fancy-fed1 ,christ is the one luminous smile on the dark face of the world40 ,but this is virtually to confine ,christ's revelation to ,scripture or to the incarnation4 ,as there was an astronomy without the telescope1 so there was a theology before the ,bible4 ,george ,harris1 ,moral ,evolution1 #daa--8,nature is both evolution and revelation4 ,as soon as the question ,how is answered1 the questions ,whence and ,why arise4 ,nature is to ,god what speech is to thought40 ,the title of ,henry ,drummond's book should have been3 8,spiritual ,law in the ,natural ,world10 for nature is but the free though regular activity of ,god2 what we call the supernatural is simply his extraordinary working4 7a7 ,natural theology4--,the universe is a source of theology4 ,the ,scriptures assert that ,god has revealed himself in nature4 ,there is not only an outward witness to his existence and character in the constitution and government of the universe 7,ps4 #ai2 ,acts #ad3ag2 ,rom4 #a3bj71 but an inward witness to his existence and character in the heart of every man 7,rom4 #a3ag1 #ah1 #ai1 #bj1 #cb2 #b3ae74 ,the systematic exhibition of these facts1 whether derived from observation1 history or science1 constitutes natural theology4 ,outward witness3 ,ps4#ai3a-f--8,the heavens declare the glory of ,god02 ,acts #ad3ag--8;he left not himself without witness1 in that he did good1 and gave you from heaven rains and fruitful seasons02 ,rom4 #a3bj--8;for the invisible things of him since the creation of the world are clearly seen1 being perceived through the things that are made1 even his everlasting power and divinity40 ,inward witness3 ,rom4 #a3ai-- 8that which is known of ,god is manifest in them40 ,compare the of the gospel in verse #ag1 with the of wrath in verse #ah--two revelations1 one of 1 the other of 2 see ,shedd1 ,homiletics1 #aa4 ,rom4 #a3cb--8knowing the ordinance of ,god02 #b3ae--8they show the work of the law written in their hearts40 ,therefore even the heathen are 8without excuse0 7,rom4 #a3bj74 ,there are two books3 ,nature and ,scripture--one written1 the other unwritten3 and there is need of studying both4 ,on the passages in ,romans1 see the ,commentary of ,hodge4 ,spurgeon told of a godly person who1 when sailing down the ,rhine1 closed his eyes1 lest the beauty of the scene should divert his mind from spiritual themes4 ,the ,puritan turned away from the moss-rose1 saying that he would count nothing on earth lovely4 ,but this is to despise ,god's works4 ,j4 ,h4 ,barrows3 8,the ,himalayas are the raised letters upon which we blind children put our fingers to spell out the name of ,god40 ,to despise the works of ,god is to despise ,god himself4 ,god is present in nature1 and is now speaking4 ,ps4 #ai3a--8,the heavens declare the glory of ,god1 and the firmament showeth his handiwork0--present tenses4 ,nature is not so much a book1 as a voice4 ,hutton1 ,essays1 #b3bcf--8,the direct knowledge of spiritual communion must be supplemented by knowledge of ,god's ways gained from the study of nature4 ,to neglect the study of the natural mysteries of the universe leads to an arrogant and illicit intrusion of moral and spiritual assumptions into a different world4 ,this is the lesson of the book of ,job40 ,hatch1 ,hibbert ,lectures1 #he--8,man1 the servant and interpreter of nature1 is also1 and is thereby1 the servant and interpreter of the living ,god40 ,books of science are the record of man's past interpretations of ,god's works4 7b7 ,natural theology supplemented4--,the ,christian revelation is the chief source of theology4 ,the ,scriptures plainly declare that the revelation of ,god in nature does not supply all the knowledge which a sinner needs 7,acts #ag3bc2 ,eph4 #c3i74 ,this revelation is therefore supplemented by another1 in which divine attributes and merciful provisions only dimly shadowed forth in nature are made known to men4 ,this latter revelation consists of a series of supernatural events and communications1 the record of which is presented in the ,scriptures4 ,acts #ag3bc--,paul shows that1 though the ,athenians1 in the erection of an altar to an unknown ,god1 8acknowledged a divine existence beyond any which the ordinary rites of their worship recognized1 that ,being was still unknown to them2 they had no just conception of his nature and perfections0 7,hackett1 in loco74 ,eph4 #c3i--8the mystery which hath been hid in ,god0--this mystery is in the gospel made known for man's salvation4 ,hegel1 in his ,philosophy of ,religion1 says that ,christianity is the only revealed religion1 because the ,christian ,god is the only one from whom a revelation can come4 ,we may add that as science is the record of man's progressive interpretation of ,god's revelation in the realm of nature1 so ,scripture is the record of man's progressive interpretation of ,god's revelation in the realm of spirit4 ,the phrase 8word of ,god0 does not primarily denote a record1--it is the spoken word1 the doctrine1 the vitalizing truth1 disclosed by ,christ2 see ,mat4 #ac3ai--8;heareth the word of the kingdom02 ,luke #e3a--8;heard the word of ,god02 ,acts #h3be--8spoken the word of the ,lord02 #ac3dh1 #di--8;glorified the word of ,god3 444 the word of the ,lord was spread abroad02 #ai3aj1 #bj--8;heard the word of the ,lord1 444 mightily grew the word of the ,lord02 #a ,cor4 #a3ah--8the word of the cross0--all designating not a document1 but an unwritten word2 cf4 ,jer4 #a3d--8the word of ,jehovah came unto me02 ,ez4 #a3c--8the word of ,jehovah came expressly unto ,ezekiel1 the priest40 7c7 ,the ,scriptures the final standard of appeal4--,science and ,scripture throw light upon each other4 ,the same divine ,spirit who gave both revelations is still present1 enabling the believer to interpret the one by the other and thus progressively to come to the knowledge of the truth4 ,because of our finiteness and sin1 the total record in ,scripture of ,god's past communications is a more trustworthy source of theology than are our conclusions from nature or our private impressions of the teaching of the ,spirit4 ,theology therefore looks to the ,scripture itself as its chief source of material and its final standard of appeal4 ,there is an internal work of the divine ,spirit by which the outer word is made an inner word1 and its truth and power are manifested to the heart4 ,scripture represents this work of the ,spirit1 not as a giving of new truth1 but as an illumination of the mind to perceive the fulness of meaning which lay wrapped up in the truth already revealed4 ,christ is 8the truth0 7,john #ad3f72 8in whom are all the treasures of wisdom and knowledge hidden0 7,col4 #b3c72 the ,holy ,spirit1 ,jesus says1 8shall take of mine1 and shall declare it unto you0 7,john #af3ad74 ,the incarnation and the ,cross express the heart of ,god and the secret of the universe2 all discoveries in theology are but the unfolding of truth involved in these facts4 ,the ,spirit of ,christ enables us to compare nature with ,scripture1 and ,scripture with nature1 and to correct mistakes in interpreting the one by light gained from the other4 ,because the church as a whole1 by which we mean the company of true believers in all lands and ages1 has the promise that it shall be guided 8into all the truth0 7,john #af3ac71 we may confidently expect the progress of ,christian doctrine4 ,christian experience is sometimes regarded as an original source of religious truth4 ,experience1 however1 is but a testing and proving of the truth objectively contained in ,god's revelation4 ,the word 8experience0 is derived from experior1 to test1 to try4 ,christian consciousness is not 8norma normans10 but 8norma normata40 ,light1 like life1 comes to us through the mediation of others4 ,yet the first comes from ,god as really as the last1 of which without hesitation we say3 8,god made me10 though we have human parents4 ,as ,i get through the service-pipe in my house the same water which is stored in the reservoir upon the hillside1 so in the ,scriptures ,i get the same truth which the ,holy ,spirit originally communicated to prophets and apostles4 ,calvin1 ,institutes1 book ,i1 chap4 #g--8;,as nature has an immediate manifestation of ,god in conscience1 a mediate in his works1 so revelation has an immediate manifestation of ,god in the ,spirit1 a mediate in the ,scriptures40 8,man's nature10 said ,spurgeon1 8is not an organized lie1 yet his inner consciousness has been warped by sin1 and though once it was an infallible guide to truth and duty1 sin has made it very deceptive4 ,the standard of infallibility is not in man's consciousness1 but in the ,scriptures4 ,when consciousness in any matter is contrary to the word of ,god1 we must know that it is not ,god's voice within us1 but the devil's40 ,dr4 ,george ,a4 ,gordon says that 8,christian history is a revelation of ,christ additional to that contained in the ,new ,testament40 ,should we not say 8illustrative10 instead of 8additional08 ,on the relation between ,christian experience and ,scripture1 see ,stearns1 ,evidence of ,christian ,experience1 #bhf-cji3 ,twesten1 ,dogmatik1 #a3cdd-cdh2 ,hodge1 ,syst4 ,theol41 #a3ae4 ,h4 ,h4 ,bawden3 8,god is the ultimate authority1 but there are delegated authorities1 such as family1 state1 church2 instincts1 feelings1 conscience2 the general experience of the race1 traditions1 utilities2 revelation in nature and in ,scripture4 ,but the highest authority available for men in morals and religion is the truth concerning ,christ contained in the ,christian ,scriptures4 ,what the truth concerning ,christ is1 is determined by3 7#a7 the human reason1 conditioned by a right attitude of the feelings and the will2 7#b7 in the light of all the truth derived from nature1 including man2 7#c7 in the light of the history of ,christianity2 7#d7 in the light of the origin and development of the ,scriptures themselves4 ,the authority of the generic reason and the authority of the ,bible are co-relative1 since they both have been developed in the providence of ,god1 and since the latter is in large measure but the reflection of the former4 ,this view enables us to hold a rational conception of the function of the ,scripture in religion4 ,this view1 further1 enables us to rationalize what is called the inspiration of the ,bible1 the nature and extent of inspiration1 the ,bible as history--a record of the historic unfolding of revelation2 the ,bible as literature--a compend of life-principles1 rather than a book of rules2 the ,bible ,christocentric--an incarnation of the divine thought and will in human thought and language40 7d7 ,the theology of ,scripture not unnatural4--,though we speak of the systematized truths of nature as constituting natural theology1 we are not to infer that ,scriptural theology is unnatural4 ,since the ,scriptures have the same author as nature1 the same principles are illustrated in the one as in the other4 ,all the doctrines of the ,bible have their reason in that same nature of ,god which constitutes the basis of all material things4 ,christianity is a supplementary dispensation1 not as contradicting1 or correcting errors in1 natural theology1 but as more perfectly revealing the truth4 ,christianity is indeed the ground-plan upon which the whole creation is built--the original and eternal truth of which natural theology is but a partial expression4 ,hence the theology of nature and the theology of ,scripture are mutually dependent4 ,natural theology not only prepares the way for1 but it receives stimulus and aid from1 ,scriptural theology4 ,natural theology may now be a source of truth1 which1 before the ,scriptures came1 it could not furnish4 ,john ,caird1 ,fund4 ,ideas of ,christianity4 #bc--8,there is no such thing as a natural religion or religion of reason distinct from revealed religion4 ,christianity is more profoundly1 more comprehensively1 rational1 more accordant with the deepest principles of human nature and human thought than is natural religion2 or1 as we may put it1 ,christianity is natural religion elevated and transmuted into revealed40 ,peabody1 ,christianity the ,religion of ,nature1 lecture #b--8,revelation is the unveiling1 uncovering of what previously existed1 and it excludes the idea of newness1 invention1 creation4444 ,the revealed religion of earth is the natural religion of heaven40 ,compare ,rev4 #ac3h--8the ,lamb that hath been slain from the foundation of the world0 the coming of ,christ was no make-shift2 in a true sense the ,cross existed in eternity2 the atonement is a revelation of an eternal fact in the being of ,god4 ,note ,plato's illustration of the cave which can be easily threaded by one who has previously entered it with a torch4 ,nature is the dim light from the cave's mouth2 the torch is ,scripture4 ,kant to ,jacobi1 in ,jacobi's ,werke1 #c3ebc--8;,if the gospel had not previously taught the universal moral laws1 reason would not yet have obtained so perfect an insight into them40 ,alexander ,mc,laren3 8,non-,christian thinkers now talk eloquently about ,god's love1 and even reject the gospel in the name of that love1 thus kicking down the ladder by which they have climbed4 ,but it was the ,cross that taught the world the love of ,god1 and apart from the death of ,christ men may hope that there is a heart at the centre of the universe1 but they can never be sure of it40 ,the parrot fancies that he taught men to talk4 ,so ,mr4 ,spencer fancies that he invented ethics4 ,he is only using the twilight1 after his sun has gone down4 ,dorner1 ,hist4 ,prot4 ,theol41 #beb1 #bec--8;,faith1 at the ,reformation1 first gave scientific certainty2 it had ,god sure3 hence it proceeded to banish scepticism in philosophy and science40 ,see also ,dove1 ,logic of ,christian ,faith1 #ccc2 ,bowen1 ,metaph4 and ,ethics1 #ddb-dfc2 ,bib4 ,sac41 #ahgd3dcf2 ,a4 ,h4 ,strong1 ,christ in ,creation1 #bbf1 #bbg4 #b4 ,scripture and ,rationalism4 ,although the ,scriptures make known much that is beyond the power of man's unaided reason to discover or fully to comprehend1 their teachings1 when taken together1 in no way contradict a reason conditioned in its activity by a holy affection and enlightened by the ,spirit of ,god4 ,to reason in the large sense1 as including the mind's power of cognizing ,god and moral relations--not in the narrow sense of mere reasoning1 or the exercise of the purely logical faculty--the ,scriptures continually appeal4 ,a4 ,the proper office of reason1 in this large sense1 is3 7a7 ,to furnish us with those primary ideas of space1 time1 cause1 substance1 design1 right1 and ,god1 which are the conditions of all subsequent knowledge4 7b7 ,to judge with regard to man's need of a special and supernatural revelation4 7c7 ,to examine the credentials of communications professing to be1 or of documents professing to record1 such a revelation4 7d7 ,to estimate and reduce to system the facts of revelation1 when these have been found properly attested4 7e7 ,to deduce from these facts their natural and logical conclusions4 ,thus reason itself prepares the way for a revelation above reason1 and warrants an implicit trust in such revelation when once given4 ,dove1 ,logic of the ,christian ,faith1 #cah--8,reason terminates in the proposition3 ,look for revelation40 ,leibnitz3 8,revelation is the viceroy who first presents his credentials to the provincial assembly 7reason71 and then himself presides40 ,reason can recognize truth after it is made known1 as for example in the demonstrations of geometry1 although it could never discover that truth for itself4 ,see ,calderwood's illustration of the party lost in the woods1 who wisely take the course indicated by one at the tree-top with a larger view than their own 7,philosophy of the ,infinite1 #abf74 ,the novice does well to trust his guide in the forest1 at least till he learns to recognise for himself the marks blazed upon the trees4 ,luthardt1 ,fund4 ,truths1 lect4 viii--8,reason could never have invented a self-humiliating ,god1 cradled in a manger and dying on a cross40 ,lessing1 ,zur ,geschichte und ,litteratur1 #f3acd--8,what is the meaning of a revelation that reveals nothing80 ,ritschl denies the presuppositions of any theology based on the ,bible as the infallible word of ,god on the one hand1 and on the validity of the knowledge of ,god as obtained by scientific and philosophic processes on the other4 ,because philosophers1 scientists1 and even exegetes1 are not agreed among themselves1 he concludes that no trustworthy results are attainable by human reason4 ,we grant that reason without love will fall into many errors with regard to ,god1 and that faith is therefore the organ by which religious truth is to be apprehended4 ,but we claim that this faith includes reason1 and is itself reason in its highest form4 ,faith criticizes and judges the processes of natural science as well as the contents of ,scripture4 ,but it also recognizes in science and ,scripture prior workings of that same ,spirit of ,christ which is the source and authority of the ,christian life4 ,ritschl ignores ,christ's world-relations and therefore secularizes and disparages science and philosophy4 ,the faith to which he trusts as the source of theology is unwarrantably sundered from reason4 ,it becomes a subjective and arbitrary standard1 to which even the teaching of ,scripture must yield precedence4 ,we hold on the contrary1 that there are ascertained results in science and in philosophy1 as well as in the interpretation of ,scripture as a whole1 and that these results constitute an authoritative revelation4 ,see ,orr1 ,the ,theology of ,ritschl2 ,dorner1 ,hist4 ,prot4 ,theol41 #a3bcc--8,the unreasonable in the empirical reason is taken captive by faith1 which is the nascent true reason that despairs of itself and trustfully lays hold of objective ,christianity40 ,b4 ,rationalism1 on the other hand1 holds reason to be the ultimate source of all religious truth1 while ,scripture is authoritative only so far as its revelations agree with previous conclusions of reason1 or can be rationally demonstrated4 ,every form of rationalism1 therefore1 commits at least one of the following errors3 7a7 ,that of confounding reason with mere reasoning1 or the exercise of the logical intelligence4 7b7 ,that of ignoring the necessity of a holy affection as the condition of all right reason in religious things4 7c7 ,that of denying our dependence in our present state of sin upon ,god's past revelations of himself4 7d7 ,that of regarding the unaided reason1 even its normal and unbiased state1 as capable of discovering1 comprehending1 and demonstrating all religious truth4 ,reason must not be confounded with ratiocination1 or mere reasoning4 ,shall we follow reason8 ,yes1 but not individual reasoning1 against the testimony of those who are better informed than we2 nor by insisting on demonstration1 where probable evidence alone is possible2 nor by trusting solely to the evidence of the senses1 when spiritual things are in question4 ,coleridge1 in replying to those who argued that all knowledge comes to us from the senses1 says3 8,at any rate we must bring to all facts the light in which we see them40 ,this the ,christian does4 ,the light of love reveals much that would otherwise be invisible4 ,wordsworth1 ,excursion1 book #e 7#eih7--8,the mind's repose ,on evidence is not to be ensured ,by act of naked reason4 ,moral truth ,is no mechanic structure1 built by rule40 ,rationalism is the mathematical theory of knowledge4 ,spinoza's ,ethics is an illustration of it4 ,it would deduce the universe from an axiom4 ,dr4 ,hodge very wrongly described rationalism as 8an overuse of reason40 ,it is rather the use of an abnormal1 perverted1 improperly conditioned reason2 see ,hodge1 ,syst4 ,theol41 #a3cd1 #ci1 #ee1 and criticism by ,miller1 in his ,fetich in ,theology4 ,the phrase 8sanctified intellect0 means simply intellect accompanied by right affections toward ,god1 and trained to work under their influence4 ,bishop ,butler3 8,let reason be kept to1 but let not such poor creatures as we are go on objecting to an infinite scheme that we do not see the necessity or usefulness of all its parts1 and call that reasoning40 ,newman ,smyth1 ,death's ,place in ,evolution1 #hf--8,unbelief is a shaft sunk down into the darkness of the earth4 ,drive the shaft deep enough1 and it would come out into the sunlight on the earth's other side40 ,the most unreasonable people in the world are those who depend solely upon reason1 in the narrow sense4 8,the better to exalt reason1 they make the world irrational40 8,the hen that has hatched ducklings walks with them to the water's edge1 but there she stops1 and she is amazed when they go on4 ,so reason stops and faith goes on1 finding its proper element in the invisible4 ,reason is the feet that stand on solid earth2 faith is the wings that enable us to fly2 and normal man is a creature with wings40 ,compare 7#a ,tim4 #f3bj--8the knowledge which is falsely so called07 with 7#b ,pet4 #a3b--8the knowledge of ,god and of ,jesus our ,lord0 full knowledge1 or true knowledge74 ,see ,twesten1 ,dogmatik1 #a3dfg-ejj2 ,julius ,mller1 ,proof-texts1 #d1 #e2 ,mansel1 ,limits of ,religious ,thought1 #if2 ,dawson1 ,modern ,ideas of ,evolution4 #c4 ,scripture and ,mysticism4 ,as rationalism recognizes too little as coming from ,god1 so mysticism recognizes too much4 ,a4 ,true mysticism4--,we have seen that there is an illumination of the minds of all believers by the ,holy ,spirit4 ,the ,spirit1 however1 makes no new revelation of truth1 but uses for his instrument the truth already revealed by ,christ in nature and in the ,scriptures4 ,the illuminating work of the ,spirit is therefore an opening of men's minds to understand ,christ's previous revelations4 ,as one initiated into the mysteries of ,christianity1 every true believer may be called a mystic4 ,true mysticism is that higher knowledge and fellowship which the ,holy ,spirit gives through the use of nature and ,scripture as subordinate and principal means4 8,mystic0 one initiated1 from 1 8to close the eyes0--probably in order that the soul may have inward vision of truth4 ,but divine truth is a 8mystery10 not only as something into which one must be initiated1 but as 7,eph4 #c3ai7--surpassing full knowledge1 even to the believer2 see ,meyer on ,rom4 #aa3be--8;,i would not1 brethren1 have you ignorant of this mystery40 ,the ,germans have ,mystik with a favorable sense1 ,mysticismus with an unfavorable sense1--corresponding respectively to our true and false mysticism4 ,true mysticism is intimated in ,john #af3ac--8the spirit of truth 444 shall guide you into all the truth02 ,eph4 #c3i--8;dispensation of the mystery02 #a ,cor4 #b3aj--8unto us ,god revealed them through the ,spirit40 ,nitzsch1 ,syst4 of ,christ4 ,doct41 #ce--8,whenever true religion revives1 there is an outcry against mysticism1 i4 e41 higher knowledge1 fellowship1 activity through the ,spirit of ,god in the heart40 ,compare the charge against ,paul that he was mad1 in ,acts #bf3bd1 #be1 with his self-vindication in #b ,cor4 #e3ac--8whether we are beside ourselves1 it is unto ,god40 ,inge1 ,christian ,mysticism1 #ba--8;,harnack speaks of mysticism as rationalism applied to a sphere above reason4 ,he should have said reason applied to a sphere above rationalism4 ,its fundamental doctrine is the unity of all existence4 ,man can realize his individuality only by transcending it and finding himself in the larger unity of ,god's being4 ,man is a microcosm4 ,he recapitulates the race1 the universe1 ,christ himself40 ,ibid41 #e--,mysticism is 8the attempt to realize in thought and feeling the immanence of the temporal in the eternal1 and of the eternal in the temporal4 ,it implies 7#a7 that the soul can see and perceive spiritual truth2 7#b7 that man1 in order to know ,god1 must be a partaker of the divine nature2 7#c7 that without holiness no man can see the ,lord2 7#d7 that the true hierophant of the mysteries of ,god is love4 ,the #8scala perfectionis' is 7a7 the purgative life2 7b7 the illuminative life2 7c7 the unitive life40 ,stevens1 ,johannine ,theology1 #bci1 #bdj--8,the mysticism of ,john 444 is not a subjective mysticism which absorbs the soul in self-contemplation and revery1 but an objective and rational mysticism1 which lives in a world of realities1 apprehends divinely revealed truth1 and bases its experience upon it4 ,it is a mysticism which feeds1 not upon its own feelings and fancies1 but upon ,christ4 ,it involves an acceptance of him1 and a life of obedience to him4 ,its motto is3 ,abiding in ,christ40 ,as the power press cannot dispense with the type1 so the ,spirit of ,god does not dispense with ,christ's external revelations in nature and in ,scripture4 ,e4 ,g4 ,robinson1 ,christian ,theology1 #cfd--8,the word of ,god is a form or mould1 into which the ,holy ,spirit delivers us when he creates us anew02 cf4 ,rom4 #f3ag--8ye became obedient from the heart to that form of teaching whereunto ye were delivered40 ,b4 ,false mysticism4--,mysticism1 however1 as the term is commonly used1 errs in holding to the attainment of religious knowledge by direct communication from ,god1 and by passive absorption of the human activities into the divine4 ,it either partially or wholly loses sight of 7a7 the outward organs of revelation1 nature and the ,scriptures2 7b7 the activity of the human powers in the reception of all religious knowledge2 7c7 the personality of man1 and1 by consequence1 the personality of ,god4 ,in opposition to false mysticism1 we are to remember that the ,holy ,spirit works through the truth externally revealed in nature and in ,scripture 7,acts #ad3ag--8;he left not himself without witness02 ,rom4 #a3bj--8the invisible things of him since the creation of the world are clearly seen02 ,acts #g3ea--8ye do always resist the ,holy ,spirit3 as your fathers did1 so do ye02 ,eph4 #f3ag--8the sword of the ,spirit1 which is the word of ,god074 ,by this truth already given we are to test all new communications which would contradict or supersede it 7#a ,john #d3a--8;believe not every spirit1 but prove the spirits1 whether they are of ,god02 ,eph4 #e3aj--8proving what is well pleasing unto the ,lord074 ,by these tests we may try ,spiritualism1 ,mormonism1 ,swedenborgianism4 ,note the mystical tendency in ,francis de ,sales1 ,thomas ,kempis1 ,madame ,guyon1 ,thomas ,c4 ,upham4 ,these writers seem at times to advocate an unwarrantable abnegation of our reason and will1 and a 8swallowing up of man in ,god40 ,but ,christ does not deprive us of reason and will2 he only takes from us the perverseness of our reason and the selfishness of our will2 so reason and will are restored to their normal clearness and strength4 ,compare ,ps4 #af3g--8;,jehovah1 who hath given me counsel2 yea1 my heart instructeth me in the night seasons0--,god teaches his people through the exercise of their own faculties4 ,false mysticism is sometimes present though unrecognized4 ,all expectation of results without the use of means partakes of it4 ,martineau1 ,seat of ,authority1 #bhh--8,the lazy will would like to have the vision while the eye that apprehends it sleeps40 ,preaching without preparation is like throwing ourselves down from a pinnacle of the temple and depending on ,god to send an angel to hold us up4 ,christian ,science would trust to supernatural agencies1 while casting aside the natural agencies ,god has already provided2 as if a drowning man should trust to prayer while refusing to seize the rope4 ,using ,scripture 8ad aperturam libri0 is like guiding one's actions by a throw of the dice4 ,allen1 ,jonathan ,edwards1 #aga1 note--8,both ,charles and ,john ,wesley were agreed in accepting the ,moravian method of solving doubts as to some course of action by opening the ,bible at hazard and regarding the passage on which the eye first alighted as a revelation of ,god's will in the matter02 cf4 ,wedgwood1 ,life of ,wesley1 #aic2 ,southey1 ,life of ,wesley1 #a3baf4 ,j4 ,g4 ,paton1 ,life1 #b3gd--8;,after many prayers and wrestlings and tears1 ,i went alone before the ,lord1 and on my knees cast lots1 with a solemn appeal to ,god1 and the answer came3 #8,go home6' 0 ,he did this only once in his life1 in overwhelming perplexity1 and finding no light from human counsel4 8,to whomsoever this faith is given10 he says1 8let him obey it40 ,f4 ,b4 ,meyer1 ,christian ,living1 #ah--8;,it is a mistake to seek a sign from heaven2 to run from counsellor to counsellor2 to cast a lot2 or to trust in some chance coincidence4 ,not that ,god may not reveal his will thus2 but because it is hardly the behavior of a child with its ,father4 ,there is a more excellent way10--namely1 appropriate ,christ who is wisdom1 and then go forward1 sure that we shall be guided1 as each new step must be taken1 or word spoken1 or decision made4 ,our service is to be 8rational service0 7,rom4 #ab3a72 blind and arbitrary action is inconsistent with the spirit of ,christianity4 ,such action makes us victims of temporary feeling and a prey to ,satanic deception4 ,in cases of perplexity1 waiting for light and waiting upon ,god will commonly enable us to make an intelligent decision1 while 8whatsoever is not of faith is sin0 7,rom4 #ad3bc74 8,false mysticism reached its logical result in the ,buddhistic theosophy4 ,in that system man becomes most divine in the extinction of his own personality4 ,nirvana is reached by the eightfold path of right view1 aspiration1 speech1 conduct1 livelihood1 effort1 mindfulness1 rapture2 and ,nirvana is the loss of ability to say3 #8,this is ,i1' and #8,this is mine4' ,such was ,hypatia's attempt1 by subjection of self1 to be wafted away into the arms of ,jove4 ,george ,eliot was wrong when she said3 #8,the happiest woman has no history4' ,self-denial is not self-effacement4 ,the cracked bell has no individuality4 ,in ,christ we become our complete selves40 ,col #b3i1 #aj--8;,for in him dwelleth all the fulness of the ,godhead bodily1 and in him ye are made full40 ,royce1 ,world and ,individual1 #b3bdh1 #bdi--8;,assert the spiritual man2 abnegate the natural man4 ,the fleshly self is the root of all evil2 the spiritual self belongs to a higher realm4 ,but this spiritual self lies at first outside the soul2 it becomes ours only by grace4 ,plato rightly made the eternal ,ideas the source of all human truth and goodness4 ,wisdom comes into a man1 like ,aristotle's 40 ,a4 ,h4 ,bradford1 ,the ,inner ,light1 in making the direct teaching of the ,holy ,spirit the sufficient if not the sole source of religious knowledge1 seems to us to ignore the principle of evolution in religion4 ,god builds upon the past4 ,his revelation to prophets and apostles constitutes the norm and corrective of our individual experience1 even while our experience throws new light upon that revelation4 ,on ,mysticism1 true and false1 see ,inge1 ,christian ,mysticism1 #d1 #e1 #aa2 ,stearns1 ,evidence of ,christian ,experience1 #bhi-bid2 ,dorner1 ,geschichte d4 prot4 ,theol41 #dh-ei1 #bdc2 ,herzog1 ,encycl41 art43 ,mystik1 by ,lange2 ,vaughan1 ,hours with the ,mystics1 #a3aii2 ,morell1 ,hist4 ,philos41 #eh1 #aia-bae1 #eef-fbe1 #gbf2 ,hodge1 ,syst4 ,theol41 #a3fa-fi1 #ig1 #ajd2 ,fleming1 ,vocab4 ,philos41 in voce2 ,tholuck1 ,introd4 to ,blthensammlung aus der morgenlndischen ,mystik2 ,william ,james1 ,varieties of ,religious ,experience1 #cgi-dbi4 #d4 ,scripture and ,romanism4 ,while the history of doctrine1 as showing the progressive apprehension and unfolding by the church of the truth contained in nature and ,scripture1 is a subordinate source of theology1 ,protestantism recognizes the ,bible as under ,christ the primary and final authority4 ,romanism1 on the other hand1 commits the two-fold error 7a7 ,of making the church1 and not the ,scriptures1 the immediate and sufficient source of religious knowledge2 and 7b7 ,of making the relation of the individual to ,christ depend upon his relation to the church1 instead of making his relation to the church depend upon1 follow1 and express his relation to ,christ4 ,in ,roman ,catholicism there is a mystical element4 ,the ,scriptures are not the complete or final standard of belief and practice4 ,god gives to the world from time to time1 through popes and councils1 new communications of truth4 ,cyprian3 8,he who has not the church for his mother1 has not ,god for his ,father40 ,augustine3 8,i would not believe the ,scripture1 unless the authority of the church also influenced me40 ,francis of ,assisi and ,ignatius ,loyola both represented the truly obedient person as one dead1 moving only as moved by his superior2 the true ,christian has no life of his own1 but is the blind instrument of the church4 ,john ,henry ,newman1 ,tracts1 ,theol4 and ,eccl41 #bhg--8,the ,christian dogmas were in the church from the time of the apostles1--they were ever in their substance what they are now40 ,but this is demonstrably untrue of the immaculate conception of the ,virgin ,mary2 of the treasury of merits to be distributed in indulgences2 of the infallibility of the pope 7see ,gore1 ,incarnation1 #ahf74 ,in place of the true doctrine1 8,ubi ,spiritus1 ibi ecclesia10 ,romanism substitutes her maxim1 8,ubi ecclesia1 ibi ,spiritus40 ,luther saw in this the principle of mysticism1 when he said3 8,papatus est merus enthusiasmus40 ,see ,hodge1 ,syst4 ,theol41 #a3fa-fi4 ,in reply to the ,romanist argument that the church was before the ,bible1 and that the same body that gave the truth at the first can make additions to that truth1 we say that the unwritten word was before the church and made the church possible4 ,the word of ,god existed before it was written down1 and by that word the first disciples as well as the latest were begotten 7#a ,pet4 #a3bc--8;begotten again 444 through the word of ,god074 ,the grain of truth in ,roman ,catholic doctrine is expressed in #a ,tim4 #c3ae--8the church of the living ,god1 the pillar and ground of the truth0 the church is ,god's appointed proclaimer of truth2 cf4 ,phil4 #b3af--8;holding forth the word of life40 ,but the church can proclaim the truth1 only as it is built upon the truth4 ,so we may say that the ,american ,republic is the pillar and ground of liberty in the world2 but this is true only so far as the ,republic is built upon the principle of liberty as its foundation4 ,when the ,romanist asks3 8,where was your church before ,luther80 the ,protestant may reply3 8,where yours is not now--in the word of ,god4 ,where was your face before it was washed8 ,where was the fine flour before the wheat went to the mill80 ,lady ,jane ,grey1 three days before her execution1 ,february #ab1 #aeed1 said3 8,i ground my faith on ,god's word1 and not upon the church2 for1 if the church be a good church1 the faith of the church must be tried by ,god's word1 and not ,god's word by the church1 nor yet my faith40 ,the ,roman church would keep men in perpetual childhood--coming to her for truth instead of going directly to the ,bible2 8like the foolish mother who keeps her boy pining in the house lest he stub his toe1 and would love best to have him remain a babe forever1 that she might mother him still40 ,martensen1 ,christian ,dogmatics1 #cj--8,romanism is so busy in building up a system of guarantees1 that she forgets the truth of ,christ which she would guarantee40 ,george ,herbert3 8,what wretchedness can give him any room1 ,whose house is foul while he adores his broom60 ,it is a semi-parasitic doctrine of safety without intelligence or spirituality4 ,romanism says3 8,man for the machine60 ,protestantism3 8,the machine for man60 ,catholicism strangles1 ,protestantism restores1 individuality4 ,yet the ,romanist principle sometimes appears in so-called ,protestant churches4 ,the ,catechism published by the ,league of the ,holy ,cross1 in the ,anglican ,church1 contains the following3 8,it is to the priest only that the child must acknowledge his sins1 if he desires that ,god should forgive him4 ,do you know why8 ,it is because ,god1 when on earth1 gave to his priests and to them alone the power of forgiving sins4 ,go to the priest1 who is the doctor of your soul1 and who cures you in the name of ,god40 ,but this contradicts ,john #aj3g--where ,christ says 8,i am the door02 and #a ,cor4 #c3aa--8other foundation can no man lay than that which is laid1 which is ,jesus ,christ0 ,salvation is attained by immediate access to ,christ1 and there is no door between the soul and him4 ,see ,dorner1 ,gesch4 prot4 ,theol41 #bbg2 ,schleiermacher1 ,glaubenslehre1 #a3bd2 ,robinson1 in ,mad4 ,av4 ,lectures1 #chg2 ,fisher1 ,nat4 and ,method of ,revelation1 #aj2 ,watkins1 ,bampton ,lect4 for #ahij3adi2 ,drummond1 ,nat4 ,law in ,spir4 ,world1 #cbg4 ,,ii4 ,limitations of ,theology4 ,although theology derives its material from ,god's two-fold revelation1 it does not profess to give an exhaustive knowledge of ,god and of the relations between ,god and the universe4 ,after showing what material we have1 we must show what material we have not4 ,we have indicated the sources of theology2 we now examine its limitations4 ,theology has its limitations3 7a7 ,in the finiteness of the human understanding4 ,this gives rise to a class of necessary mysteries1 or mysteries connected with the infinity and incomprehensibleness of the divine nature 7,job #aa3g2 ,rom4 #aa3cc74 ,job #aa3g--8;,canst thou by searching find out ,god8 ,canst thou find out the ,almighty to perfection80 ,rom4 #aa3cc--8;how unsearchable are his judgments1 and his ways past finding out60 ,every doctrine1 therefore1 has its inexplicable side4 ,here is the proper meaning of ,tertullian's sayings3 8,certum est1 quia impossible est3 quo absurdius1 eo verius02 that of ,anselm3 8,credo1 ut intelligam02 and that of ,abelard3 8,qui credit cito1 levis corde est40 ,drummond1 ,nat4 ,law in ,spir4 ,world3 8,a science without mystery is unknown2 a religion without mystery is absurd40 ,e4 ,g4 ,robinson3 8,a finite being cannot grasp even its own relations to the ,infinite40 ,hovey1 ,manual of ,christ4 ,theol41 #g--8,to infer from the perfection of ,god that all his works nature1 man1 inspiration will be absolutely and unchangeably perfect3 to infer from the perfect love of ,god that there can be no sin or suffering in the world2 to infer from the sovereignty of ,god that man is not a free moral agent2--all these inferences are rash2 they are inferences from the cause to the effect1 while the cause is imperfectly known40 ,see ,calderwood1 ,philos4 of ,infinite1 #dia2 ,sir ,wm4 ,hamilton1 ,discussions1 #bb4 7b7 ,in the imperfect state of science1 both natural and metaphysical4 ,this gives rise to a class of accidental mysteries1 or mysteries which consist in the apparently irreconcilable nature of truths1 which1 taken separately1 are perfectly comprehensible4 ,we are the victims of a mental or moral astigmatism1 which sees a single point of truth as two4 ,we see ,god and man1 divine sovereignty and human freedom1 ,christ's divine nature and ,christ's human nature1 the natural and the supernatural1 respectively1 as two disconnected facts1 when perhaps deeper insight would see but one4 ,astronomy has its centripetal and centrifugal forces1 yet they are doubtless one force4 ,the child cannot hold two oranges at once in its little hand4 ,negro preacher3 8,you can't carry two watermelons under one arm40 ,shakespeare1 ,antony and ,cleopatra1 #a3b--8;,in nature's infinite book of secresy1 ,a little ,i can read40 ,cooke1 ,credentials of ,science1 #cd--8,man's progress in knowledge has been so constantly and rapidly accelerated that more has been gained during the lifetime of men still living than during all human history before40 ,and yet we may say with ,d',arcy1 ,idealism and ,theology1 #bdh--8,man's position in the universe is eccentric4 ,god alone is at the centre4 ,to him alone is the orbit of truth completely displayed4444 ,there are circumstances in which to us the onward movement of truth may seem a retrogression40 ,william ,watson1 ,collected ,poems1 #bga--8,think not thy wisdom can illume away ,the ancient tanglement of night and day4 ,enough to acknowledge both1 and both revere3 ,they see not clearliest who see all things clear40 7c7 ,in the inadequacy of language4 ,since language is the medium through which truth is expressed and formulated1 the invention of a proper terminology in theology1 as in every other science1 is a condition and criterion of its progress4 ,the ,scriptures recognize a peculiar difficulty in putting spiritual truths into earthly language 7#a ,cor4 #b3ac2 #b ,cor4 #c3f2 #ab3d74 #a ,cor4 #b3ac--8not in words which man's wisdom teacheth02 #b ,cor4 #c3f--8the letter killeth02 #ab3d--8unspeakable words40 ,god submits to conditions of revelation2 cf4 ,john #af3ab--8;,i have yet many things to say into you1 but ye cannot bear them now40 ,language has to be created4 ,words have to be taken from a common1 and to be put to a larger and more sacred1 use1 so that they 8stagger under their weight of meaning0--e4 g41 the word 8day10 in ,genesis #a1 and the word in #a ,cor4 #ac4 ,see ,gould1 in ,amer4 ,com41 on #a ,cor4 #ac3ab--8now we see in a mirror1 darkly0--in a metallic mirror whose surface is dim and whose images are obscure ,now we behold ,christ1 the truth1 only as he is reflected in imperfect speech--8but then face to face0 immediately1 without the intervention of an imperfect medium4 8,as fast as we tunnel into the sandbank of thought1 the stones of language must be built into walls and arches1 to allow further progress into the boundless mine40 7d7 ,in the incompleteness of our knowledge of the ,scriptures4 ,since it is not the mere letter of the ,scriptures that constitutes the truth1 the progress of theology is dependent upon hermeneutics1 or the interpretation of the word of ,god4 ,notice the progress in commenting1 from homiletical to grammatical1 historical1 dogmatic1 illustrated in ,scott1 ,ellicott1 ,stanley1 ,lightfoot4 ,john ,robinson3 8,i am verily persuaded that the ,lord hath more truth yet to break forth from his holy word40 ,recent criticism has shown the necessity of studying each portion of ,scripture in the light of its origin and connections4 ,there has been an evolution of ,scripture1 as truly as there has been an evolution of natural science1 and the ,spirit of ,christ who was in the prophets has brought about a progress from germinal and typical expression to expression that is complete and clear4 ,yet we still need to offer the prayer of ,ps4 #aai3ah--8,open thou mine eyes1 that ,i may behold wondrous things out of thy law40 ,on ,new ,testament ,interpretation1 see ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #ccd-ccf4 7e7 ,in the silence of written revelation4 ,for our discipline and probation1 much is probably hidden from us1 which we might even with our present powers comprehend4 ,instance the silence of ,scripture with regard to the life and death of ,mary the ,virgin1 the personal appearance of ,jesus and his occupations in early life1 the origin of evil1 the method of the atonement1 the state after death4 ,so also as to social and political questions1 such as slavery1 the liquor traffic1 domestic virtues1 governmental corruption4 8,jesus was in heaven at the revolt of the angels1 yet he tells us little about angels or about heaven4 ,he does not discourse about ,eden1 or ,adam1 or the fall of man1 or death as the result of ,adam's sin2 and he says little of departed spirits1 whether they are lost or saved40 ,it was better to inculcate principles1 and trust his followers to apply them4 ,his gospel is not intended to gratify a vain curiosity4 ,he would not divert men's minds from pursuing the one thing needful2 cf4 ,luke #ac3bc1 #bd--8,lord1 are they few that are saved8 ,and he said unto them1 ,strive to enter in by the narrow door2 for many1 ,i say unto you1 shall seek to enter in1 and shall not be able40 ,paul's silence upon speculative questions which he must have pondered with absorbing interest is a proof of his divine inspiration4 ,john ,foster spent his life1 8gathering questions for eternity02 cf4 ,john #ac3g--8,what ,i do thou knowest not now2 but thou shalt understand hereafter40 ,the most beautiful thing in a countenance is that which a picture can never express4 ,he who would speak well must omit well4 ,story3 8,of every noble work the silent part is best2 ,of all expressions that which cannot be expressed40 ,cf4 #a ,cor4 #b3i--8,things which eye saw not1 and ear heard not1 ,and which entered not into the heart of man1 ,whatsoever things ,god prepared for them that love him02 ,deut #bi3bi--8,the secret things belong unto ,jehovah our ,god3 but the things that are revealed belong unto us and to our children40 ,for ,luther's view1 see ,hagenbach1 ,hist4 ,doctrine1 #b3chh4 ,see also ,b4 ,d4 ,thomas1 ,the ,secret of the ,divine ,silence4 7f7 ,in the lack of spiritual discernment caused by sin4 ,since holy affection is a condition of religious knowledge1 all moral imperfection in the individual ,christian and in the church serves as a hindrance to the working out of a complete theology4 ,john #c3c--8;,except one be born anew1 he cannot see the kingdom of ,god40 ,the spiritual ages make most progress in theology1--witness the half-century succeeding the ,reformation1 and the half-century succeeding the great revival in ,new ,england in the time of ,jonathan ,edwards4 ,ueberweg1 ,logic 7,lindsay's transl471 #ead--8,science is much under the influence of the will2 and the truth of knowledge depends upon the purity of the conscience4 ,the will has no power to resist scientific evidence2 but scientific evidence is not obtained without the continuous loyalty of the will40 ,lord ,bacon declared that man cannot enter the kingdom of science1 any more than he can enter the kingdom of heaven1 without becoming a little child4 ,darwin describes his own mind as having become a kind of machine for grinding general laws out of large collections of facts1 with the result of producing 8atrophy of that part of the brain on which the higher tastes depend40 ,but a similar abnormal atrophy is possible in the case of the moral and religious faculty 7see ,gore1 ,incarnation1 #cg74 ,dr4 ,allen said in his ,introductory ,lecture at ,lane ,theological ,seminary3 8,we are very glad to see you if you wish to be students2 but the professors' chairs are all filled40 ,,iii4 ,relations of ,material to ,progress in ,theology4 7a7 ,a perfect system of theology is impossible4 ,we do not expect to construct such a system4 ,all science but reflects the present attainment of the human mind4 ,no science is complete or finished4 ,however it may be with the sciences of nature and of man1 the science of ,god will never amount to an exhaustive knowledge4 ,we must not expect to demonstrate all ,scripture doctrines upon rational grounds1 or even in every case to see the principle of connection between them4 ,where we cannot do this1 we must1 as in every other science1 set the revealed facts in their places and wait for further light1 instead of ignoring or rejecting any of them because we cannot understand them or their relation to other parts of our system4 ,three problems left unsolved by the ,egyptians have been handed down to our generation3 7#a7 the duplication of the cube2 7#b7 the trisection of the angle2 7#c7 the quadrature of the circle4 ,dr4 ,johnson3 8,dictionaries are like watches2 the worst is better than none2 and the best cannot be expected to go quite true40 ,hood spoke of ,dr4 ,johnson's 8,contradictionary10 which had both 8interiour0 and 8exterior40 ,sir ,william ,thompson 7,lord ,kelvin7 at the fiftieth anniversary of his professorship said3 8,one word characterizes the most strenuous of the efforts for the advancement of science which ,i have made perseveringly through fifty-five years3 that word is failure2 ,i know no more of electric and magnetic force1 or of the relations between ether1 electricity and ponderable matter1 or of chemical affinity1 than ,i knew and tried to teach my students of natural philosophy fifty years ago in my first session as professor40 ,allen1 ,religious ,progress1 mentions three tendencies4 8,the first says3 ,destroy the new6 ,the second says3 ,destroy the old6 ,the third says3 ,destroy nothing6 ,let the old gradually and quietly grow into the new1 as ,erasmus wished4 ,we should accept contradictions1 whether they can be intellectually reconciled or not4 ,the truth has never prospered by enforcing some 'via media4' ,truth lies rather in the union of opposite propositions1 as in ,christ's divinity and humanity1 and in grace and freedom4 ,blanco ,white went from ,rome to infidelity2 ,orestes ,brownson from infidelity to ,rome2 so the brothers ,john ,henry ,newman and ,francis ,w4 ,newman1 and the brothers ,george ,herbert of ,bemerton and ,lord ,herbert of ,cherbury4 ,one would secularize the divine1 the other would divinize the secular4 ,but if one is true1 so is the other4 ,let us adopt both4 ,all progress is a deeper penetration into the meaning of old truth1 and a larger appropriation of it40 7b7 ,theology is nevertheless progressive4 ,it is progressive in the sense that our subjective understanding of the facts with regard to ,god1 and our consequent expositions of these facts1 may and do become more perfect4 ,but theology is not progressive in the sense that its objective facts change1 either in their number or their nature4 ,with ,martineau we may say3 8,religion has been reproached with not being progressive2 it makes amends by being imperishable40 ,though our knowledge may be imperfect1 it will have great value still4 ,our success in constructing a theology will depend upon the proportion which clearly expressed facts of ,scripture bear to mere inferences1 and upon the degree in which they all cohere about ,christ1 the central person and theme4 ,the progress of theology is progress in apprehension by man1 not progress in communication by ,god4 ,originality in astronomy is not man's creation of new planets1 but man's discovery of planets that were never seen before1 or the bringing to light of relations between them that were never before suspected4 ,robert ,kerr ,eccles3 8,originality is a habit of recurring to origins--the habit of securing personal experience by personal application to original facts4 ,it is not an eduction of novelties either from nature1 ,scripture1 or inner consciousness2 it is rather the habit of resorting to primitive facts1 and of securing the personal experiences which arise from contact with these facts40 ,fisher1 ,nat4 and ,meth4 of ,revelation1 #dh--8,the starry heavens are now what they were of old2 there is no enlargement of the stellar universe1 except that which comes through the increased power and use of the telescope40 ,we must not imitate the green sailor who1 when set to steer1 said he had 8sailed by that star40 ,martineau1 ,types1 #a3dib1 #dic--8,metaphysics1 so far as they are true to their work1 are stationary1 precisely because they have in charge1 not what begins and ceases to be1 but what always is4444 ,it is absurd to praise motion for always making way1 while disparaging space for still being what it ever was3 as if the motion you prefer could be1 without the space which you reproach40 ,newman ,smyth1 ,christian ,ethics1 #de1 #fg-gj1 #gi--8,true conservatism is progress which takes direction from the past and fulfils its good2 false conservatism is a narrowing and hopeless reversion to the past1 which is a betrayal of the promise of the future4 ,so ,jesus came not #8to destroy the law or the prophets'2 he #8came not to destroy1 but to fulfil' 7,mat4 #e3ag74444 ,the last book on ,christian ,ethics will not be written before the ,judgment ,day40 ,john ,milton1 ,areopagitica3 8,truth is compared in the ,scripture to a streaming fountain2 if her waters flow not in a perpetual progression1 they sicken into a muddy pool of conformity and tradition4 ,a man may be a heretic in the truth40 ,paul in ,rom4 #b3af1 and in #b ,tim4 #b3h--speaks of 8my gospel40 ,it is the duty of every ,christian to have his own conception of the truth1 while he respects the conceptions of others4 ,tennyson1 ,locksley ,hall3 8,i that rather held it better men should perish one by one1 ,than that earth should stand at gaze like ,joshua's moon at ,ajalon40 ,we do not expect any new worlds1 and we need not expect any new ,scriptures2 but we may expect progress in the interpretation of both4 ,facts are final1 but interpretation is not4 ,chapter ,,iii4 ,method ,of ,theology4 ,i4 ,requisites to the study of ,theology4 ,the requisites to the successful study of theology have already in part been indicated in speaking of its limitations4 ,in spite of some repetition1 however1 we mention the following3 7a7 ,a disciplined mind4 ,only such a mind can patiently collect the facts1 hold in its grasp many facts at once1 educe by continuous reflection their connecting principles1 suspend final judgment until its conclusions are verified by ,scripture and experience4 ,robert ,browning1 ,ring and ,book1 #age 7,pope1 #bbh7--8,truth nowhere lies1 yet everywhere1 in these2 ,not absolutely in a portion1 yet ,evolveable from the whole3 evolved at last ,painfully1 held tenaciously by me40 ,teachers and students may be divided into two classes3 7#a7 those who know enough already2 7#b7 those wish to learn more than they now know4 ,motto of ,winchester ,school in ,england3 8,disce1 aut discede40 ,butcher1 ,greek ,genius1 #bac1 #bcj--8,the ,sophists fancied that they were imparting education1 when they were only imparting results4 ,aristotle illustrates their method by the example of a shoemaker who1 professing to teach the art of making painless shoes1 puts into the apprentice's hand a large assortment of shoes ready-made4 ,a witty ,frenchman classes together those who would make science popular1 metaphysics intelligible1 and vice respectable4 ,the word 1 which first meant #8leisure1' then #8philosophical discussion1' and finally #8school1' shows the pure love of learning among the ,greeks40 ,robert ,g4 ,ingersoll said that the average provincial clergyman is like the land of the upper ,potomac spoken of by ,tom ,randolph1 as almost worthless in its original state1 and rendered wholly so by cultivation4 ,lotze1 ,metaphysics1 #a3af--8the constant whetting of the knife is tedious1 if it is not proposed to cut anything with it40 8,to do their duty is their only holiday10 is the description of ,athenian character given by ,thucydides4 ,chitty asked a father inquiring as to his son's qualifications for the law3 8,can your son eat sawdust without any butter80 ,on opportunities for culture in the ,christian ministry1 see ,new ,englander1 ,oct4 #ahge3fdd2 ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #bgc-bge2 ,christ in ,creation1 #cah-cbj4 7b7 ,an intuitional as distinguished from a merely logical habit of mind1--or1 trust in the mind's primitive convictions1 as well as in its processes of reasoning4 ,the theologian must have insight as well as understanding4 ,he must accustom himself to ponder spiritual facts as well as those which are sensible and material2 to see things in their inner relations as well as in their outward forms2 to cherish confidence in the reality and the unity of truth4 ,vinet1 ,outlines of ,philosophy1 #ci1 #dj--8;,if ,i do not feel that good is good1 who will ever prove it to me80 ,pascal3 8,logic1 which is an abstraction1 may shake everything4 ,a being purely intellectual will be incurably sceptical40 ,calvin3 8,satan is an acute theologian40 ,some men can see a fly on a barn door a mile away1 and yet can never see the door4 ,zeller1 ,outlines of ,greek ,philosophy1 #ic--8;,gorgias the ,sophist was able to show metaphysically that nothing can exist2 that what does exist cannot be known by us2 and that what is known by us cannot be imparted to others0 7quoted by ,wenley1 ,socrates and ,christ1 #bh74 ,aristotle differed from those moderate men who thought it impossible to go over the same river twice1--he held that it could not be done even once 7cf4 ,wordsworth1 ,prelude1 #ecf74 ,dove1 ,logic of the ,christian ,faith1 #a-bi1 and especially #be1 gives a demonstration of the impossibility of motion3 ,a thing cannot move in the place where it is2 it cannot move in the places where it is not2 but the place where it is and the places where it is not are all the places that there are2 therefore a thing cannot move at all4 ,hazard1 ,man a ,creative ,first ,cause1 #aji1 shows that the bottom of a wheel does not move1 since it goes backward as fast as the top goes forward4 ,an instantaneous photograph makes the upper part a confused blur1 while the spokes of the lower part are distinctly visible4 ,abp4 ,whately3 8,weak arguments are often thrust before my path2 but1 although they are most unsubstantial1 it is not easy to destroy them4 ,there is not a more difficult feat known than to cut through a cushion with a sword40 ,cf4 #a ,tim4 #f3bj--8oppositions of the knowledge which is falsely so called02 #c3b--8the bishop therefore must be 444 sober-minded0-- 8well balanced40 ,the ,scripture speaks of 8sound healthful doctrine0 7#a ,tim4 #a3aj74 ,contrast #a ,tim4 #f3d-- ailing 8diseased about questionings and disputes of words40 7c7 ,an acquaintance with physical1 mental1 and moral science4 ,the method of conceiving and expressing ,scripture truth is so affected by our elementary notions of these sciences1 and the weapons with which theology is attacked and defended are so commonly drawn from them as arsenals1 that the student cannot afford to be ignorant of them4 ,goethe explains his own greatness by his avoidance of metaphysics3 8,mein ,kind1 ,ich habe es klug gemacht3 ,ich habe nie ber's ,denken gedacht0--8,i have been wise in never thinking about thinking02 he would have been wiser1 had he pondered more deeply the fundamental principles of his philosophy2 see ,a4 ,h4 ,strong1 ,the ,great ,poets and their ,theology1 #bif-bii1 and ,philosophy and ,religion1 #a-ah2 also in ,baptist ,quarterly1 #b3cic sq4 ,many a theological system has fallen1 like the ,campanile at ,venice1 because its foundations were insecure4 ,sir ,william ,hamilton3 8,no difficulty arises in theology which has not first emerged in philosophy40 ,n4 ,w4 ,taylor3 8,give me a young man in metaphysics1 and ,i care not who has him in theology40 ,president ,samson ,talbot3 8,i love metaphysics1 because they have to do with realities40 ,the maxim 8,ubi tres medici1 ibi duo athei10 witnesses to the truth of ,galen's words3 --8the best physician is also a philosopher40 ,theology cannot dispense with science1 any more than science can dispense with philosophy4 ,e4 ,g4 ,robinson3 8,science has not invalidated any fundamental truth of revelation1 though it has modified the statement of many4444 ,physical ,science will undoubtedly knock some of our crockery gods on the head1 and the sooner the better40 ,there is great advantage to the preacher in taking up1 as did ,frederick ,w4 ,robertson1 one science after another4 ,chemistry entered into his mental structure1 as he said1 8like iron into the blood40 7d7 ,a knowledge of the original languages of the ,bible4 ,this is necessary to enable us not only to determine the meaning of the fundamental terms of ,scripture1 such as holiness1 sin1 propitiation1 justification1 but also to interpret statements of doctrine by their connections with the context4 ,emerson said that the man who reads a book in a strange tongue1 when he can have a good translation1 is a fool4 ,dr4 ,behrends replied that he is a fool who is satisfied with the substitute4 ,e4 ,g4 ,robinson3 8,language is a great organism1 and no study so disciplines the mind as the dissection of an organism40 ,chrysostom3 8,this is the cause of all our evils--our not knowing the ,scriptures40 ,yet a modern scholar has said3 8,the ,bible is the most dangerous of all ,god's gifts to men40 ,it is possible to adore the letter1 while we fail to perceive its spirit4 ,a narrow interpretation may contradict its meaning4 ,much depends upon connecting phrases1 as for example1 the and 1 in ,rom4 #e3ab4 ,professor ,philip ,lindsley of ,princeton1 #ahac-ahec1 said to his pupils3 8,one of the best preparations for death is a thorough knowledge of the ,greek grammar40 ,the youthful ,erasmus3 8,when ,i get some money1 ,i will get me some ,greek books1 and1 after that1 some clothes40 ,the dead languages are the only really living ones--free from danger of misunderstanding from changing usage4 ,divine ,providence has put revelation into fixed forms in the ,hebrew and the ,greek4 ,sir ,william ,hamilton1 ,discussions1 #ccj--8,to be a competent divine is in fact to be a scholar40 ,on the true idea of a ,theological ,seminary ,course1 see ,a4 ,h4 ,strong1 ,philos4 and ,religion1 #cjb-cac4 7e7 ,a holy affection toward ,god4 ,only the renewed heart can properly feel its need of divine revelation1 or understand that revelation when given4 ,ps4 #be3ad--8,the secret of ,jehovah is with them that fear him02 ,rom4 #ab3b--8prove what is the 444 will of ,god02 cf4 ,ps4 #cf3a--8the transgression of the wicked speaks in his heart like an oracle40 8,it is the heart and not the brain ,that to the highest doth attain40 ,to 8learn by heart0 is something more than to learn by mind1 or by head4 ,all heterodoxy is preceded by heteropraxy4 ,in ,bunyan's ,pilgrim's ,progress1 ,faithful does not go through the ,slough of ,despond1 as ,christian did2 and it is by getting over the fence to find an easier road1 that ,christian and ,hopeful get into ,doubting ,castle and the hands of ,giant ,despair4 8,great thoughts come from the heart10 said ,vauvenargues4 ,the preacher cannot1 like ,dr4 ,kane1 kindle fire with a lens of ice4 ,aristotle3 8,the power of attaining moral truth is dependent upon our acting rightly40 ,pascal3 8,we know truth1 not only by the reason1 but by the heart4444 ,the heart has its reasons1 which the reason knows nothing of40 ,hobbes3 8,even the axioms of geometry would be disputed1 if men's passions were concerned in them40 ,macaulay3 8,the law of gravitation would still be controverted1 if it interfered with vested interests40 ,nordau1 ,degeneracy3 8,philosophic systems simply furnish the excuses reason demands for the unconscious impulses of the race during a given period of time40 ,lord ,bacon3 8,a tortoise on the right path will beat a racer on the wrong path40 ,goethe3 8,as are the inclinations1 so also are the opinions4444 ,a work of art can be comprehended by the head only with the assistance of the heart4444 ,only law can give us liberty40 ,fichte3 8,our system of thought is very often only the history of our heart4444 ,truth is descended from conscience4444 ,men do not will according to their reason1 but they reason according to their will40 ,neander's motto was3 8,pectus est quod theologum facit0--8,it is the heart that makes the theologian40 ,john ,stirling3 8,that is a dreadful eye which can be divided from a living human heavenly heart1 and still retain its all-penetrating vision1--such was the eye of the ,gorgons40 ,but such an eye1 we add1 is not all-penetrating4 ,e4 ,g4 ,robinson3 8,never study theology in cold blood40 ,w4 ,c4 ,wilkinson3 8,the head is a magnetic needle with truth for its pole4 ,but the heart is a hidden mass of magnetic iron4 ,the head is drawn somewhat toward its natural pole1 the truth2 but more it is drawn by that nearer magnetism40 ,see an affecting instance of ,thomas ,carlyle's enlightenment1 after the death of his wife1 as to the meaning of the ,lord's ,prayer1 in ,fisher1 ,nat4 and ,meth4 of ,revelation1 #afe4 ,on the importance of feeling1 in association of ideas1 see ,dewey1 ,psychology1 #ajf1 #ajg4 7f7 ,the enlightening influence of the ,holy ,spirit4 ,as only the ,spirit fathoms the things of ,god1 so only he can illuminate our minds to apprehend them4 #a ,cor4 #b3aa1 #ab--8the things of ,god none knoweth1 save the ,spirit of ,god4 ,but we received 444 the ,spirit which is from ,god2 that we might know40 ,cicero1 ,nat4 ,deorum1 #ff--8,nemo igitur vir magnus sine aliquo adfiatu divino unquam fuit40 ,professor ,beck of ,tbingen3 8,for the student1 there is no privileged path leading to the truth2 the only one which leads to it is also that of the unlearned2 it is that of regeneration and of gradual illumination by the ,holy ,spirit2 and without the ,holy ,spirit1 theology is not only a cold stone1 it is a deadly poison40 ,as all the truths of the differential and integral calculus are wrapped up in the simplest mathematical axiom1 so all theology is wrapped up in the declaration that ,god is holiness and love1 or in the protevangelium uttered at the gates of ,eden4 ,but dull minds cannot of themselves evolve the calculus from the axiom1 nor can sinful hearts evolve theology from the first prophecy4 ,teachers are needed to demonstrate geometrical theorems1 and the ,holy ,spirit is needed to show us that the 8new commandment0 illustrated by the death of ,christ is only an 8old commandment which ye had from the beginning0 7#a ,john #b3g74 ,the ,principia of ,newton is a revelation of ,christ1 and so are the ,scriptures4 ,the ,holy ,spirit enables us to enter into the meaning of ,christ's revelations in both ,scripture and nature2 to interpret the one by the other2 and so to work out original demonstrations and applications of the truth2 ,mat4 #ac3eb--8,therefore every scribe who hath been made a disciple of the kingdom of heaven is like unto a man that is a householder1 who bringeth forth out of his treasure things new and old40 ,see ,adolph ,monod's sermons on ,christ's ,temptation1 addressed to the theological students of ,montauban1 in ,select ,sermons from the ,french and ,german1 #aag-agi4 ,,ii4 ,divisions of ,theology4 ,theology is commonly divided into ,biblical1 ,historical1 ,systematic1 and ,practical4 #a4 ,biblical ,theology aims to arrange and classify the facts of revelation1 confining itself to the ,scriptures for its material1 and treating of doctrine only so far as it was developed at the close of the apostolic age4 ,instance ,de,wette1 ,biblische ,theologie2 ,hofmann1 ,schriftbeweis2 ,nitzsch1 ,system of ,christian ,doctrine4 ,the last1 however1 has more of the philosophical element than properly belongs to ,biblical ,theology4 ,the third volume of ,ritschl's ,justification and ,reconciliation is intended as a system of ,biblical ,theology1 the first and second volumes being little more than an historical introduction4 ,but metaphysics1 of a ,kantian relativity and phenomenalism1 enter so largely into ,ritschl's estimates and interpretations1 as to render his conclusions both partial and rationalistic4 ,notice a questionable use of the term ,biblical ,theology to designate the theology of a part of ,scripture severed from the rest1 as ,steudel's ,biblical ,theology of the ,old ,testament2 ,schmidt's ,biblical ,theology of the ,new ,testament2 and in the common phrases3 ,biblical ,theology of ,christ1 or of ,paul4 ,these phrases are objectionable as intimating that the books of ,scripture have only a human origin4 ,upon the assumption that there is no common divine authorship of ,scripture1 ,biblical ,theology is conceived of as a series of fragments1 corresponding to the differing teachings of the various prophets and apostles1 and the theology of ,paul is held to be an unwarranted and incongruous addition to the theology of ,jesus4 ,see ,reuss1 ,history of ,christian ,theology in the ,apostolic ,age4 #b4 ,historical ,theology traces the development of the ,biblical doctrines from the time of the apostles to the present day1 and gives account of the results of this development in the life of the church4 ,by doctrinal development we mean the progressive unfolding and apprehension1 by the church1 of the truth explicitly or implicitly contained in ,scripture4 ,as giving account of the shaping of the ,christian faith into doctrinal statements1 ,historical ,theology is called the ,history of ,doctrine4 ,as describing the resulting and accompanying changes in the life of the church1 outward and inward1 ,historical ,theology is called ,church ,history4 ,instance ,cunningham's ,historical ,theology2 ,hagenbach's and ,shedd's ,histories of ,doctrine2 ,neander's ,church ,history4 ,there is always a danger that the historian will see his own views too clearly reflected in the history of the church4 ,shedd's ,history of ,christian ,doctrine has been called 8,the ,history of ,dr4 ,shedd's ,christian ,doctrine40 ,but if ,dr4 ,shedd's ,augustinianism colors his ,history1 ,dr4 ,sheldon's ,arminianism also colors his4 ,g4 ,p4 ,fisher's ,history of ,christian ,doctrine is unusually lucid and impartial4 ,see ,neander's ,introduction and ,shedd's ,philosophy of ,history4 #c4 ,systematic ,theology takes the material furnished by ,biblical and by ,historical ,theology1 and with this material seeks to build up into an organic and consistent whole all our knowledge of ,god and of the relations between ,god and the universe1 whether this knowledge be originally derived from nature or from the ,scriptures4 ,systematic ,theology is therefore theology proper1 of which ,biblical and ,historical ,theology are the incomplete and preparatory stages4 ,systematic ,theology is to be clearly distinguished from ,dogmatic ,theology4 ,dogmatic ,theology is1 in strict usage1 the systematizing of the doctrines as expressed in the symbols of the church1 together with the grounding of these in the ,scriptures1 and the exhibition1 so far as may be1 of their rational necessity4 ,systematic ,theology begins1 on the other hand1 not with the symbols1 but with the ,scriptures4 ,it asks first1 not what the church has believed1 but what is the truth of ,god's revealed word4 ,it examines that word with all the aids which nature and the ,spirit have given it1 using ,biblical and ,historical ,theology as its servants and helpers1 but not as its masters4 ,notice here the technical use of the word 8symbol10 from 1 a brief throwing together1 or condensed statement of the essentials of ,christian doctrine4 ,synonyms are3 ,confession1 creed1 consensus1 declaration1 formulary1 canons1 articles of faith4 ,dogmatism argues to foregone conclusions4 ,the word is not1 however1 derived from 8dog10 as ,douglas ,jerrold facetiously suggested1 when he said that 8dogmatism is puppyism full grown10 but from to think1 to opine4 ,dogmatic ,theology has two principles3 7#a7 ,the absolute authority of creeds1 as decisions of the church3 7#b7 ,the application to these creeds of formal logic1 for the purpose of demonstrating their truth to the understanding4 ,in the ,roman ,catholic ,church1 not the ,scripture but the church1 and the dogma given by it1 is the decisive authority4 ,the ,protestant principle1 on the contrary1 is that ,scripture decides1 and that dogma is to be judged by it4 ,following ,schleiermacher1 ,al4 ,schweizer thinks that the term 8,dogmatik0 should be discarded as essentially unprotestant1 and that 8,glaubenslehre0 should take its place2 and ,harnack1 ,hist4 ,dogma1 #f1 remarks that 8dogma has ever1 in the progress of history1 devoured its own progenitors40 ,while it is true that every new and advanced thinker in theology has been counted a heretic1 there has always been a common faith--8the faith which was once for all delivered unto the saints0 7,jude #c7--;and the study of ,systematic ,theology has been one of the chief means of preserving this faith in the world4 ,mat4 #ae3ac1 #ad--8;,every plant which my heavenly ,father planted not1 shall be rooted up4 ,let them alone3 they are blind guides0 there is truth planted by ,god1 and it has permanent divine life4 ,human errors have no permanent vitality and they perish of themselves4 ,see ,kaftan1 ,dogmatik1 #b1 #c4 #d4 ,practical ,theology is the system of truth considered as a means of renewing and sanctifying men1 or1 in other words1 theology in its publication and enforcement4 ,to this department of theology belong ,homiletics and ,pastoral ,theology1 since these are but scientific presentations of the right methods of unfolding ,christian truth1 and of bringing it to bear upon men individually and in the church4 ,see ,van ,oosterzee1 ,practical ,theology2 ,t4 ,harwood ,pattison1 ,the ,making of the ,sermon1 and ,public ,prayer2 ,yale ,lectures on ,preaching by ,h4 ,w4 ,beecher1 ,r4 ,w4 ,dale1 ,phillips ,brooks1 ,e4 ,g4 ,robinson1 ,a4 ,j4 ,f4 ,behrends1 ,john ,watson1 and others2 and the work on ,pastoral ,theology1 by ,harvey4 ,it is sometimes asserted that there are other departments of theology not included in those above mentioned4 ,but most of these1 if not all1 belong to other spheres of research1 and cannot properly be classed under theology at all4 ,moral ,theology1 so called1 or the science of ,christian morals1 ethics1 or theological ethics1 is indeed the proper result of theology1 but is not to be confounded with it4 ,speculative theology1 so called1 respecting1 as it does1 such truth as is mere matter of opinion1 is either extra-scriptural1 and so belongs to the province of the philosophy of religion1 or is an attempt to explain truth already revealed1 and so falls within the province of ,systematic ,theology4 8,speculative theology starts from certain a priori principles1 and from them undertakes to determine what is and must be4 ,it deduces its scheme of doctrine from the laws of mind or from axioms supposed to be inwrought into its constitution40 ,bib4 ,sac41 #aheb3cgf--8,speculative theology tries to show that the dogmas agree with the laws of thought1 while the philosophy of religion tries to show that the laws of thought agree with the dogmas40 ,theological ,encyclopdia 7the word signifies 8instruction in a circle07 is a general introduction to all the divisions of ,theology1 together with an account of the relations between them4 ,hegel's ,encyclopdia was an attempted exhibition of the principles and connections of all the sciences4 ,see ,crooks and ,hurst1 ,theological ,encyclopdia and ,methodology2 ,zckler1 ,handb4 der theol4 ,wissenschaften1 #b3fjf-gfi4 ,the relations of theology to science and philosophy have been variously stated1 but by none better than by ,h4 ,b4 ,smith1 ,faith and ,philosophy1 #ah--8,philosophy is a mode of human knowledge--not the whole of that knowledge1 but a mode of it--the knowing of things rationally40 ,science asks3 8,what do ,i know80 ,philosophy asks3 8,what can ,i know80 ,william ,james1 ,psychology1 #a3ade--8,metaphysics means nothing but an unusually obstinate effort to think clearly40 ,aristotle3 8,the particular sciences are toiling workmen1 while philosophy is the architect4 ,the workmen are slaves1 existing for the free master4 ,so philosophy rules the sciences40 ,with regard to philosophy and science ,lord ,bacon remarks3 8,those who have handled knowledge have been too much either men of mere observation or abstract reasoners4 ,the former are like the ant3 they only collect material and put it to immediate use4 ,the abstract reasoners are like spiders1 who make cobwebs out of their own substance4 ,but the bee takes a middle course3 it gathers its material from the flowers of the garden and the field1 while it transforms and digests what it gathers by a power of its own4 ,not unlike this is the work of the philosopher40 ,novalis3 8,philosophy can bake no bread2 but it can give us ,god1 freedom and immortality40 ,prof4 ,de,witt of ,princeton3 8,science1 philosophy1 and theology are the three great modes of organizing the universe into an intellectual system4 ,science never goes below second causes2 if it does1 it is no longer science1--it becomes philosophy4 ,philosophy views the universe as a unity1 and the goal it is always seeking to reach is the source and centre of this unity--the ,absolute1 the ,first ,cause4 ,this goal of philosophy is the point of departure for theology4 ,what philosophy is striving to find1 theology asserts has been found4 ,theology therefore starts with the ,absolute1 the ,first ,cause40 ,w4 ,n4 ,clarke1 ,christian ,theology1 #dh--8,science examines and classifies facts2 philosophy inquires concerning spiritual meanings4 ,science seeks to know the universe2 philosophy to understand it40 ,balfour1 ,foundations of ,belief1 #g--8,natural science has for its subject matter things and events4 ,philosophy is the systematic exhibition of the grounds of our knowledge4 ,metaphysics is our knowledge respecting realities which are not phenomenal1 e4 g41 ,god and the soul40 ,knight1 ,essays in ,philosophy1 #ha--8,the aim of the sciences is increase of knowledge1 by the discovery of laws within which all phenomena may be embraced and by means of which they may be explained4 ,the aim of philosophy1 on the other hand1 is to explain the sciences1 by at once including and transcending them4 ,its sphere is substance and essence40 ,bowne1 ,theory of ,thought and ,knowledge1 #c-e--8,philosophy doctrine of knowledge 7is mind passive or active in knowing8--,epistemology7 doctrine of being 7is fundamental being mechanical and unintelligent1 or purposive and intelligent8--,metaphysics74 ,the systems of ,locke1 ,hume1 and ,kant are preminently theories of knowing2 the systems of ,spinoza and ,leibnitz are preminently theories of being4 ,historically theories of being come first1 because the object is the only determinant for reflective thought4 ,but the instrument of philosophy is thought itself4 ,first then1 we must study ,logic1 or the theory of thought2 secondly1 ,epistemology1 or the theory of knowledge2 thirdly1 ,metaphysics1 or the theory of being40 ,professor ,george ,m4 ,forbes on the ,new ,psychology3 8,locke and ,kant represent the two tendencies in philosophy--the empirical1 physical1 scientific1 on the one hand1 and the rational1 metaphysical1 logical1 on the other4 ,locke furnishes the basis for the associational schemes of ,hartley1 the ,mills1 and ,bain2 ,kant for the idealistic scheme of ,fichte1 ,schelling1 and ,hegel4 ,the two are not contradictory1 but complementary1 and the ,scotch ,reid and ,hamilton combine them both1 reacting against the extreme empiricism and scepticism of ,hume4 ,hickok1 ,porter1 and ,mc,cosh represented the ,scotch school in ,america4 ,it was exclusively analytical2 its psychology was the faculty-psychology2 it represented the mind as a bundle of faculties4 ,the unitary philosophy of ,t4 ,h4 ,green1 ,edward ,caird1 in ,great ,britain1 and in ,america1 of ,w4 ,t4 ,harris1 ,george ,s4 ,morris1 and ,john ,dewey1 was a reaction against this faculty-psychology1 under the influence of ,hegel4 ,a second reaction under the influence of the ,herbartian doctrine of apperception substituted function for faculty1 making all processes phases of apperception4 ,g4 ,f4 ,stout and ,j4 ,mark ,baldwin represent this psychology4 ,a third reaction comes from the influence of physical science4 ,all attempts to unify are relegated to a metaphysical ,hades4 ,there is nothing but states and processes4 ,the only unity is the laws of their coxistence and succession4 ,there is nothing a priori4 ,wundt identifies apperception with will1 and regards it as the unitary principle4 ,klpe and ,titchener find no self1 or will1 or soul1 but treat these as inferences little warranted4 ,their psychology is psychology without a soul4 ,the old psychology was exclusively static1 while the new emphasizes the genetic point of view4 ,growth and development are the leading ideas of ,herbert ,spencer1 ,preyer1 ,tracy and ,stanley ,hall4 ,william ,james is explanatory1 while ,george ,t4 ,ladd is descriptive4 ,cattell1 ,scripture1 and ,mnsterberg apply the methods of ,fechner1 and the ,psychological ,review is their organ4 ,their error is in their negative attitude4 ,the old psychology is needed to supplement the new4 ,it has greater scope and more practical significance40 ,on the relation of theology to philosophy and to science1 see ,luthardt1 ,compend4 der ,dogmatik1 #d2 ,hagenbach1 ,encyclopdie1 #aji4 ,,iii4 ,history of ,systematic ,theology4 #a4 ,in the ,eastern ,church1 ,systematic ,theology may be said to have had its beginning and end in ,john of ,damascus 7#gjj-gfj74 ,ignatius 7 #aae--;,ad ,trall41 c4 #i7 gives us 8the first distinct statement of the faith drawn up in a series of propositions4 ,this systematizing formed the basis of all later efforts0 7,prof4 ,a4 ,h4 ,newman74 ,origen of ,alexandria 7#ahf-bed7 wrote his 2 ,athanasius of ,alexandria 7#cjj-cgc7 his ,treatises on the ,trinity and the ,deity of ,christ2 and ,gregory of ,nyssa in ,cappadocia 7#ccb-cih7 his 4 ,hatch1 ,hibbert ,lectures1 #cbc1 regards the 8,de ,principiis0 of ,origen as the 8first complete system of dogma10 and speaks of ,origen as 8the disciple of ,clement of ,alexandria1 the first great teacher of philosophical ,christianity40 ,but while the ,fathers just mentioned seem to have conceived the plan of expounding the doctrines in order and of showing their relation to one another1 it was ,john of ,damascus 7#gjj-gfj7 who first actually carried out such a plan4 ,his 1 or ,summary of the ,orthodox ,faith1 may be considered the earliest work of ,systematic ,theology4 ,neander calls it 8the most important doctrinal text-book of the ,greek ,church40 ,john1 like the ,greek ,church in general1 was speculative1 theological1 semi-pelagian1 sacramentarian4 ,the ,apostles' ,creed1 so called1 is1 in its present form1 not earlier than the fifth century2 see ,schaff1 ,creeds of ,christendom1 #a3ai4 ,mr4 ,gladstone suggested that the ,apostles' ,creed was a development of the baptismal formula4 ,mc,giffert1 ,apostles' ,creed1 assigns to the meagre original form a date of the third quarter of the second century1 and regards the ,roman origin of the symbol as proved4 ,it was framed as a baptismal formula1 but specifically in opposition to the teachings of ,marcion1 which were at that time causing much trouble at ,rome4 ,harnack however dates the original ,apostles' ,creed at #aej1 and ,zahn places it at #abj4 ,see also ,j4 ,c4 ,long1 in ,bap4 ,quar4 ,rev41 ,jan4 #ahib3 #hi-aja4 #b4 ,in the ,western ,church1 we may 7with ,hagenbach7 distinguish three periods3 7a7 ,the period of ,scholasticism1--introduced by ,peter ,lombard 7#aajj-aafj71 and reaching its culmination in ,thomas ,aquinas 7#abba-abgd7 and ,duns ,scotus 7#abfe-acjh74 ,though ,systematic ,theology had its beginning in the ,eastern ,church1 its development has been confined almost wholly to the ,western4 ,augustine 7#cec-dcj7 wrote his 8,encheiridion ad ,laurentium0 and his 8,de ,civitate ,dei10 and ,john ,scotus ,erigena 7 #hej71 ,roscelin 7#ajib-aabb71 and ,abelard 7#ajgi-aadb71 in their attempts at the rational explanation of the ,christian doctrine foreshadowed the works of the great scholastic teachers4 ,anselm of ,canterbury 7#ajcd-aaji71 with his 8,proslogion de ,dei ,existentia0 and his 8,cur ,deus ,homo10 has sometimes1 but wrongly1 been called the founder of ,scholasticism4 ,allen1 in his ,continuity of ,christian ,thought1 represents the transcendence of ,god as the controlling principle of the ,augustinian and of the ,western theology4 ,the ,eastern ,church1 he maintains1 had founded its theology on ,god's immanence4 ,paine1 in his ,evolution of ,trinitarianism1 shows that this is erroneous4 ,augustine was a theistic monist4 ,he declares that 8,dei voluntas rerum natura est10 and regards ,god's upholding as a continuous creation4 ,western theology recognized the immanence of ,god as well as his transcendence4 ,peter ,lombard1 however1 7#aajj-aafj71 the 8magister sententiarum10 was the first great systematizer of the ,western ,church1 and his 8,libri ,sententiarum ,quatuor0 was the theological text-book of the ,middle ,ages4 ,teachers lectured on the 8,sentences0 7,sententia sentence1 ,satz1 locus1 point1 article of faith71 as they did on the books of ,aristotle1 who furnished to ,scholasticism its impulse and guide4 ,every doctrine was treated in the order of ,aristotle's four causes3 the material1 the formal1 the efficient1 the final4 78,cause0 here requisite3 7#a7 matter of which a thing consists1 e4 g41 bricks and mortar2 7#b7 form it assumes1 e4 g41 plan or design2 7#c7 producing agent1 e4 g41 builder2 7#d7 end for which made1 e4 g41 house47 ,the organization of physical as well as of theological science was due to ,aristotle4 ,dante called him 8the master of those who know40 ,james ,ten ,broeke1 ,bap4 ,quar4 ,rev41 ,jan4 #ahib3a-bf--8,the ,revival of ,learning showed the world that the real ,aristotle was much broader than the ,scholastic ,aristotle--information very unwelcome to the ,roman ,church40 ,for the influence of ,scholasticism1 compare the literary methods of ,augustine and of ,calvin1--the former giving us his materials in disorder1 like soldiers bivouacked for the night2 the latter arranging them like those same soldiers drawn up in battle array2 see ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #d1 and ,christ in ,creation1 #ahh1 #ahi4 ,candlish1 art43 ,dogmatic1 in ,encycl4 ,brit41 #g3cdj--8;,by and by a mighty intellectual force took hold of the whole collected dogmatic material1 and reared out of it the great scholastic systems1 which have been compared to the grand ,gothic cathedrals that were the work of the same ages40 ,thomas ,aquinas 7#abba-abgd71 the ,dominican1 8doctor angelicus10 ,augustinian and ,realist1--and ,duns ,scotus 7#abfe-acjh71 the ,franciscan1 8doctor subtilis10--wrought out the scholastic theology more fully1 and left behind them1 in their ,summ1 gigantic monuments of intellectual industry and acumen4 ,scholasticism aimed at the proof and systematizing of the doctrines of the ,church by means of ,aristotle's philosophy4 ,it became at last an illimitable morass of useless subtilities and abstractions1 and it finally ended in the nominalistic scepticism of ,william of ,occam 7#abgj-acdg74 ,see ,townsend1 ,the ,great ,schoolmen of the ,middle ,ages4 7b7 ,the period of ,symbolism1--represented by the ,lutheran theology of ,philip ,melanchthon 7#adig-aefj71 and the ,reformed theology of ,john ,calvin 7#aeji-aefd72 the former connecting itself with the ,analytic theology of ,calixtus 7#aehe-afef71 and the latter with the ,federal theology of ,cocceius 7#afjc-affi74 ,the ,lutheran ,theology4--,preachers precede theologians1 and ,luther 7#adhe-aedf7 was preacher rather than theologian4 ,but ,melanchthon 7#adig-aefj71 8the preceptor of ,germany10 as he was called1 embodied the theology of the ,lutheran church in his 8,loci ,communes0 points of doctrine common to believers 7first edition ,augustinian1 afterwards substantially ,arminian2 grew out of lectures on the ,epistle to the ,romans74 ,he was followed by ,chemnitz 7#aebb-aehf71 8clear and accurate10 the most learned of the disciples of ,melanchthon4 ,leonhard ,hutter 7#aefc-afaf71 called 8,lutherus redivivus10 and ,john ,gerhard 7#aehb-afcg7 followed ,luther rather than ,melanchthon4 8,fifty years after the death of ,melanchthon1 ,leonhard ,hutter1 his successor in the chair of theology at ,wittenberg1 on an occasion when the authority of ,melanchthon was appealed to1 tore down from the wall the portrait of the great ,reformer1 and trampled it under foot in the presence of the assemblage0 7,e4 ,d4 ,morris1 paper at the #fjth ,anniversary of ,lane ,seminary74 ,george ,calixtus 7#aehf-afef7 followed ,melanchthon rather than ,luther4 ,he taught a theology which recognized the good element in both the ,reformed and the ,romanist doctrine and which was called 8,syncretism40 ,he separated ,ethics from ,systematic ,theology1 and applied the analytical method of investigation to the latter1 beginning with the end1 or final cause1 of all things1 viz43 blessedness4 ,he was followed in his analytic method by ,dannhauer 7#afjc-afff71 who treated theology allegorically1 ,calovius 7#afab-afhf71 8the most uncompromising defender of ,lutheran orthodoxy and the most drastic polemicist against ,calixtus10 ,quenstedt 7#afag-afhh71 whom ,hovey calls 8learned1 comprehensive and logical10 and ,hollaz 7 #agcj74 ,the ,lutheran theology aimed to purify the existing church1 maintaining that what is not against the gospel is for it4 ,it emphasized the material principle of the ,reformation1 justification by faith2 but it retained many ,romanist customs not expressly forbidden in ,scripture4 ,kaftan1 ,am4 ,jour4 ,theol41 #aijj3gaf--8;,because the medival school-philosophy mainly held sway1 the ,protestant theology representing the new faith was meanwhile necessarily accommodated to forms of knowledge thereby conditioned1 that is1 to forms essentially ,catholic40 ,the ,reformed ,theology4--,the word 8,reformed0 is here used in its technical sense1 as designating that phase of the new theology which originated in ,switzerland4 ,zwingle1 the ,swiss reformer 7#adhd-aeca71 differing from ,luther as to the ,lord's ,supper and as to ,scripture1 was more than ,luther entitled to the name of systematic theologian4 ,certain writings of his may be considered the beginning of ,reformed theology4 ,but it was left to ,john ,calvin 7#aeji-aefd71 after the death of ,zwingle1 to arrange the principles of that theology in systematic form4 ,calvin dug channels for ,zwingle's flood to flow in1 as ,melanchthon did for ,luther's4 ,his ,institutes 78,institutio ,religionis ,christian071 is one of the great works in theology 7superior as a systematic work to ,melanchthon's 8,loci074 ,calvin was followed by ,peter ,martyr 7#aejj-aefb71 ,chamier 7#aefe-afba71 and ,theodore ,beza 7#aeai-afje74 ,beza carried ,calvin's doctrine of predestination to an extreme supralapsarianism1 which is hyper-,calvinistic rather than ,calvinistic4 ,cocceius 7#afjc-affi71 and after him ,witsius 7#afbf-agjh71 made theology centre about the idea of the covenants1 and founded the ,federal theology4 ,leydecker 7#afdb-agba7 treated theology in the order of the persons of the ,trinity4 ,amyraldus 7#aeif-affd7 and ,placeus of ,saumur 7#aeif-afcb7 modified the ,calvinistic doctrine1 the latter by his theory of mediate imputation1 and the former by advocating the hypothetic universalism of divine grace4 ,turretin 7#afga-agcg71 a clear and strong theologian whose work is still a text-book at ,princeton1 and ,pictet 7#afee-agbe71 both of them ,federalists1 showed the influence of the ,cartesian philosophy4 ,the ,reformed theology aimed to build a new church1 affirming that what is not derived from the ,bible is against it4 ,it emphasized the formal principle of the ,reformation1 the sole authority of ,scripture4 ,in general1 while the line between ,catholic and ,protestant in ,europe runs from west to east1 the line between ,lutheran and ,reformed runs from south to north1 the ,reformed theology flowing with the current of the ,rhine northward from ,switzerland to ,holland and to ,england1 in which latter country the ,thirty-nine ,articles represent the ,reformed faith1 while the ,prayer-book of the ,english ,church is substantially ,arminian2 see ,dorner1 ,gesch4 prot4 ,theologie1 ,einleit41 #i4 ,on the difference between ,lutheran and ,reformed doctrine1 see ,schaff1 ,germany1 its ,universities1 ,theology and ,religion1 #afg-agg4 ,on the ,reformed ,churches of ,europe and ,america1 see ,h4 ,b4 ,smith1 ,faith and ,philosophy1 #hg-abd4 7c7 ,the period of ,criticism and ,speculation1--in its three divisions3 the ,rationalistic1 represented by ,semler 7#agbe-agia72 the ,transitional1 by ,schleiermacher 7#agfh-ahcd72 the ,evangelical1 by ,nitzsch1 ,mller1 ,tholuck and ,dorner4 ,first ,division4 ,rationalistic theologies3 ,though the ,reformation had freed theology in great part from the bonds of scholasticism1 other philosophies after a time took its place4 ,the ,leibnitz- 7#afdf-aged7 ,wolffian 7#afgi-aged7 exaggeration of the powers of natural religion prepared the way for rationalistic systems of theology4 ,buddeus 7#affg-agbi7 combated the new principles1 but ,semler's 7#agbe-agia7 theology was built upon them1 and represented the ,scriptures as having a merely local and temporary character4 ,michaelis 7#agaf-aghd7 and ,doederlein 7#agad-aghi7 followed ,semler1 and the tendency toward rationalism was greatly assisted by the critical philosophy of ,kant 7#agbd-ahjd71 to whom 8revelation was problematical1 and positive religion merely the medium through which the practical truths of reason are communicated0 7,hagenbach1 ,hist4 ,doct41 #b3cig74 ,ammon 7#agff-ahej7 and ,wegscheider 7#agga-ahdh7 were representatives of this philosophy4 ,daub1 ,marheinecke and ,strauss 7#ahjh-ahgd7 were the ,hegelian dogmatists4 ,the system of ,strauss resembled 8,christian theology as a cemetery resembles a town40 ,storr 7#agdf-ahje71 ,reinhard 7#agec-ahab71 and ,knapp 7#agec-ahbe71 in the main evangelical1 endeavored to reconcile revelation with reason1 but were more or less influenced by this rationalizing spirit4 ,bretschneider 7#aggf-ahbh7 and ,de ,wette 7#aghj-ahdi7 may be said to have held middle ground4 ,second ,division4 ,transition to a more ,scriptural theology4 ,herder 7#agdd-ahjc7 and ,jacobi 7#agdc-ahai71 by their more spiritual philosophy1 prepared the way for ,schleiermacher's 7#agfh-ahcd7 grounding of doctrine in the facts of ,christian experience4 ,the writings of ,schleiermacher constituted an epoch1 and had great influence in delivering ,germany from the rationalistic toils into which it had fallen4 ,we may now speak of a ,third ,division--and in this division we may put the names of ,neander and ,tholuck1 ,twesten and ,nitzsch1 ,mller and ,luthardt1 ,dorner and ,philippi1 ,ebrard and ,thomasius1 ,lange and ,kahnis1 all of them exponents of a far more pure and evangelical theology than was common in ,germany a century ago4 ,two new forms of rationalism1 however1 have appeared in ,germany1 the one based upon the philosophy of ,hegel1 and numbering among its adherents ,strauss and ,baur1 ,biedermann1 ,lipsius and ,pfleiderer2 the other based upon the philosophy of ,kant1 and advocated by ,ritschl and his followers1 ,harnack1 ,hermann and ,kaftan2 the former emphasizing the ideal ,christ1 the latter emphasizing the historical ,christ2 but neither of the two fully recognizing the living ,christ present in every believer 7see ,johnson's ,cyclopdia1 art43 ,theology1 by ,a4 ,h4 ,strong74 #c4 ,among theologians of views diverse from the prevailing ,protestant faith1 may be mentioned3 7a7 ,bellarmine 7#aedb-afba71 the ,roman ,catholic4 ,besides ,bellarmine1 8the best controversial writer of his age0 7,bayle71 the ,roman ,catholic ,church numbers among its noted modern theologians3--,petavius 7#aehc-afeb71 whose dogmatic theology ,gibbon calls 8a work of incredible labor and compass02 ,melchior ,canus 7#aebc-aefj71 an opponent of the ,jesuits and their scholastic method2 ,bossuet 7#afbg-agjd71 who idealized ,catholicism in his ,exposition of ,doctrine1 and attacked ,protestantism in his ,history of ,variations of ,protestant ,churches2 ,jansen 7#aehe-afch71 who attempted1 in opposition to the ,jesuits1 to reproduce the theology of ,augustine1 and who had in this the powerful assistance of ,pascal 7#afbc-affb74 ,jansenism1 so far as the doctrines of grace are concerned1 but not as respects the sacraments1 is virtual ,protestantism within the ,roman ,catholic ,church4 ,moehler's ,symbolism1 ,perrone's 8,prelectiones ,theologic10 and ,hurter's 8,compendium ,theologi ,dogmatic0 are the latest and most approved expositions of ,roman ,catholic doctrine4 7b7 ,arminius 7#aefj-afji71 the opponent of predestination4 ,among the followers of ,arminius 7#aefj-afji7 must be reckoned ,episcopius 7#aehc-afdc71 who carried ,arminianism to almost ,pelagian extremes2 ,hugo ,grotius 7#aeec-afde71 the jurist and statesman1 author of the governmental theory of the atonement2 and ,limborch 7#afcc-agab71 the most thorough expositor of the ,arminian doctrine4 7c7 ,laelius ,socinus 7#aebe-aefb71 and ,faustus ,socinus 7#aeci-afjd71 the leaders of the modern ,unitarian movement4 ,the works of ,laelius ,socinus 7#aebe-aefb7 and his nephew1 ,faustus ,socinus 7#aeci-afjd7 constituted the beginnings of modern ,unitarianism4 ,laelius ,socinus was the preacher and reformer1 as ,faustus ,socinus was the theologian2 or1 as ,baumgarten ,crusius expresses it3 8the former was the spiritual founder of ,socinianism1 and the latter the founder of the sect40 ,their writings are collected in the ,bibliotheca ,fratrum ,polonorum4 ,the ,racovian ,catechism1 taking its name from the ,polish town ,racow1 contains the most succinct exposition of their views4 ,in #affj1 the ,unitarian church of the ,socini in ,poland was destroyed by persecution1 but its ,hungarian offshoot has still more than a hundred congregations4 #d4 ,british ,theology1 represented by3 7a7 ,the ,baptists1 ,john ,bunyan 7#afbh-afhh71 ,john ,gill 7#afig-agga71 and ,andrew ,fuller 7#aged-ahae74 ,some of the best ,british theology is ,baptist4 ,among ,john ,bunyan's works we may mention his 8,gospel ,truths ,opened10 though his 8,pilgrim's ,progress0 and 8,holy ,war0 are theological treatises in allegorical form4 ,macaulay calls ,milton and ,bunyan the two great creative minds of ,england during the latter part of the #agth century4 ,john ,gill's 8,body of ,practical ,divinity0 shows much ability1 although the ,rabbinical learning of the author occasionally displays itself in a curious exegesis1 as when on the word 8,abba0 he remarks3 8,you see that this word which means ',father' reads the same whether we read forward or backward2 which suggests that ,god is the same whichever way we look at him40 ,andrew ,fuller's 8,letters on ,systematic ,divinity0 is a brief compend of theology4 ,his treatises upon special doctrines are marked by sound judgment and clear insight4 ,they were the most influential factor in rescuing the evangelical churches of ,england from antinomianism4 ,they justify the epithets which ,robert ,hall1 one of the greatest of ,baptist preachers1 gives him3 8sagacious10 8luminous10 8powerful40 7b7 ,the ,puritans1 ,john ,owen 7#afaf-afhc71 ,richard ,baxter 7#afae-afia71 ,john ,howe 7#afcj-agje71 and ,thomas ,ridgeley 7#afff-agcd74 ,owen was the most rigid1 as ,baxter was the most liberal1 of the ,puritans4 ,the ,encyclopdia ,britannica remarks3 8,as a theological thinker and writer1 ,john ,owen holds his own distinctly defined place among those titanic intellects with which the age abounded4 ,surpassed by ,baxter in point and pathos1 by ,howe in imagination and the higher philosophy1 he is unrivaled in his power of unfolding the rich meanings of ,scripture4 ,in his writings he was preminently the great theologian40 ,baxter wrote a 8,methodus ,theologi10 and a 8,catholic ,theology02 ,john ,howe is chiefly known by his 8,living ,temple02 ,thomas ,ridgeley by his 8,body of ,divinity40 ,charles ,h4 ,spurgeon never ceased to urge his students to become familiar with the ,puritan ,adams1 ,ambrose1 ,bowden1 ,manton and ,sibbes4 7c7 ,the ,scotch ,presbyterians1 ,thomas ,boston 7#afgf-agcb71 ,john ,dick 7#agfd-ahcc71 and ,thomas ,chalmers 7#aghj-ahdg74 ,of the ,scotch ,presbyterians1 ,boston is the most voluminous1 ,dick the most calm and fair1 ,chalmers the most fervid and popular4 7d7 ,the ,methodists1 ,john ,wesley 7#agjc-agia71 and ,richard ,watson 7#agha-ahcc74 ,of the ,methodists1 ,john ,wesley's doctrine is presented in 8,christian ,theology10 collected from his writings by the ,rev4 ,thornley ,smith4 ,the great ,methodist text-book1 however1 is the 8,institutes0 of ,watson1 who systematized and expounded the ,wesleyan theology4 ,pope1 a recent ,english theologian1 follows ,watson's modified and improved ,arminianism1 while ,whedon and ,raymond1 recent ,american writers1 hold rather to a radical and extreme ,arminianism4 7e7 ,the ,quakers1 ,george ,fox 7#afbd-afia71 and ,robert ,barclay 7#afdh-afij74 ,as ,jesus1 the preacher and reformer1 preceded ,paul the theologian2 as ,luther preceded ,melanchthon2 as ,zwingle preceded ,calvin2 as ,laelius ,socinus preceded ,faustus ,socinus2 as ,wesley preceded ,watson2 so ,fox preceded ,barclay4 ,barclay wrote an 8,apology for the true ,christian ,divinity10 which ,dr4 ,e4 ,g4 ,robinson described as 8not a formal treatise of ,systematic ,theology1 but the ablest exposition of the views of the ,quakers40 ,george ,fox was the reformer1 ,william ,penn the social founder1 ,robert ,barclay the theologian1 of ,quakerism4 7f7 ,the ,english ,churchmen1 ,richard ,hooker 7#aeec-afjj71 ,gilbert ,burnet 7#afdc-agae71 and ,john ,pearson 7#afac-afhf74 ,the ,english church has produced no great systematic theologian 7see reasons assigned in ,dorner1 ,gesch4 prot4 ,theologie1 #dgj74 ,the 8judicious0 ,hooker is still its greatest theological writer1 although his work is only on 8,ecclesiastical ,polity40 ,bishop ,burnet is the author of the 8,exposition of the ,,xxxix ,articles10 and ,bishop ,pearson of the 8,exposition of the ,creed40 ,both these are common ,english text-books4 ,a recent 8,compendium of ,dogmatic ,theology10 by ,litton1 shows a tendency to return from the usual ,arminianism of the ,anglican church to the old ,augustinianism2 so also ,bishop ,moule's 8,outlines of ,christian ,doctrine10 and ,mason's 8,faith of the ,gospel40 #e4 ,american theology1 running in two lines3 7a7 ,the ,reformed system of ,jonathan ,edwards 7#agjc-ageh71 modified successively by ,joseph ,bellamy 7#agai-agij71 ,samuel ,hopkins 7#agba-ahjc71 ,timothy ,dwight 7#ageb-ahag71 ,nathanael ,emmons 7#agde-ahdj71 ,leonard ,woods 7#aggd-ahed71 ,charles ,g4 ,finney 7#agib-ahge71 ,nathaniel ,w4 ,taylor 7#aghf-aheh71 and ,horace ,bushnell 7#ahjb-ahgf74 ,calvinism1 as thus modified1 is often called the ,new ,england1 or ,new ,school1 theology4 ,jonathan ,edwards1 one of the greatest of metaphysicians and theologians1 was an idealist who held that ,god is the only real cause1 either in the realm of matter or in the realm of mind4 ,he regarded the chief good as happiness--a form of sensibility4 ,virtue was voluntary choice of this good4 ,hence union with ,adam in acts and exercises was sufficient4 ,thus ,god's will made identity of being with ,adam4 ,this led to the exercise-system of ,hopkins and ,emmons1 on the one hand1 and to ,bellamy's and ,dwight's denial of any imputation of ,adam's sin or of inborn depravity1 on the other--in which last denial agree many other ,new ,england theologians who reject the exercise-scheme1 as for example1 ,strong1 ,tyler1 ,smalley1 ,burton1 ,woods1 and ,park4 ,dr4 ,n4 ,w4 ,taylor added a more distinctly ,arminian element1 the power of contrary choice--and with this tenet of the ,new ,haven theology1 ,charles ,g4 ,finney1 of ,oberlin1 substantially agreed4 ,horace ,bushnell held to a practically ,sabellian view of the ,trinity1 and to a moral-influence theory of the atonement4 ,thus from certain principles admitted by ,edwards1 who held in the main to an ,old ,school theology1 the ,new ,school theology has been gradually developed4 ,robert ,hall called ,edwards 8the greatest of the sons of men40 ,dr4 ,chalmers regarded him as the 8greatest of theologians40 ,dr4 ,fairbairn says3 8,he is not only the greatest of all the thinkers that ,america has produced1 but also the highest speculative genius of the eighteenth century4 ,in a far higher degree than ,spinoza1 he was a ',god-intoxicated man4'0 ,his fundamental notion that there is no causality except the divine was made the basis of a theory of necessity which played into the hands of the deists whom he opposed and was alien not only to ,christianity but even to theism4 ,edwards could not have gotten his idealism from ,berkeley2 it may have been suggested to him by the writings of ,locke or ,newton1 ,cudworth or ,descartes1 ,john ,norris or ,arthur ,collier4 ,see ,prof4 ,h4 ,n4 ,gardiner1 in ,philos4 ,rev41 ,nov4 #aijj3egc-eif2 ,prof4 ,e4 ,c4 ,smyth1 in ,am4 ,jour4 ,theol41 ,oct4 #ahig3ief2 ,allen1 ,jonathan ,edwards1 #af1 #cjh-caj1 and in ,atlantic ,monthly1 ,dec4 #ahia3gfg2 ,sanborn1 in ,jour4 ,spec4 ,philos41 ,oct4 #ahhc3dja-dbj2 ,g4 ,p4 ,fisher1 ,edwards on the ,trinity1 #ah1 #ai4 7b7 ,the older ,calvinism1 represented by ,charles ,hodge the father 7#agig-ahgh7 and ,a4 ,a4 ,hodge the son 7#ahbc-ahhf71 together with ,henry ,b4 ,smith 7#ahae-ahgg71 ,robert ,j4 ,breckinridge 7#ahjj-ahga71 ,samuel ,j4 ,baird1 and ,william ,g4 ,t4 ,shedd 7#ahbj-ahid74 ,all these1 although with minor differences1 hold to views of human depravity and divine grace more nearly conformed to the doctrine of ,augustine and ,calvin1 and are for this reason distinguished from the ,new ,england theologians and their followers by the popular title of ,old ,school4 ,old ,school theology1 in its view of predestination1 exalts ,god2 ,new ,school theology1 by emphasizing the freedom of the will1 exalts man4 ,it is yet more important to notice that ,old ,school theology has for its characteristic tenet the guilt of inborn depravity4 ,but among those who hold this view1 some are federalists and creationists1 and justify ,god's condemnation of all men upon the ground that ,adam represented his posterity4 ,such are the ,princeton theologians generally1 including ,charles ,hodge1 ,a4 ,a4 ,hodge1 and the brothers ,alexander4 ,among those who hold to the ,old ,school doctrine of the guilt of inborn depravity1 however1 there are others who are traducians1 and who explain the imputation of ,adam's sin to his posterity upon the ground of the natural union between him and them4 ,baird's 8,elohim ,revealed0 and ,shedd's essay on 8,original ,sin0 7,sin a ,nature and that ,nature ,guilt7 represent this realistic conception of the relation of the race to its first father4 ,r4 ,j4 ,breckinridge1 ,r4 ,l4 ,dabney1 and ,j4 ,h4 ,thornwell assert the fact of inherent corruption and guilt1 but refuse to assign any rationale for it1 though they tend to realism4 ,h4 ,b4 ,smith holds guardedly to the theory of mediate imputation4 ,on the history of ,systematic ,theology in general1 see ,hagenbach1 ,history of ,doctrine 7from which many of the facts above given are taken71 and ,shedd1 ,history of ,doctrine2 also1 ,ebrard1 ,dogmatik1 #a3dd-ajj2 ,kahnis1 ,dogmatik1 #a3ae-abh2 ,hase1 ,hutterus ,redivivus1 #bd-eb4 ,gretillat1 ,thologie ,systmatique1 #c3bd-abj1 has given an excellent history of theology1 brought down to the present time4 ,on the history of ,new ,england theology1 see ,fisher1 ,discussions and ,essays1 #bhe-ced4 ,,iv4 ,order of ,treatment in ,systematic ,theology4 #a4 ,various methods of arranging the topics of a theological system4 7a7 ,the ,analytical method of ,calixtus begins with the assumed end of all things1 blessedness1 and thence passes to the means by which it is secured4 7b7 ,the ,trinitarian method of ,leydecker and ,martensen regards ,christian doctrine as a manifestation successively of the ,father1 ,son and ,holy ,spirit4 7c7 ,the ,federal method of ,cocceius1 ,witsius1 and ,boston treats theology under the two covenants4 7d7 ,the ,anthropological method of ,chalmers and ,rothe2 the former beginning with the ,disease of ,man and passing to the ,remedy2 the latter dividing his ,dogmatik into the ,consciousness of ,sin and the ,consciousness of ,redemption4 7e7 ,the ,christological method of ,hase1 ,thomasius and ,andrew ,fuller treats of ,god1 man1 and sin1 as presuppositions of the person and work of ,christ4 ,mention may also be made of 7f7 ,the ,historical method1 followed by ,ursinus1 and adopted in ,jonathan ,edwards's ,history of ,redemption2 and 7g7 ,the ,allegorical method of ,dannhauer1 in which man is described as a wanderer1 life as a road1 the ,holy ,spirit as a light1 the church as a candlestick1 ,god as the end1 and heaven as the home2 so ,bunyan's ,holy ,war1 and ,howe's ,living ,temple4 ,see ,calixtus1 ,epitome ,theologi2 ,leydecker1 ,de conomia trium ,personarum in ,negotio ,salutis human2 ,martensen 7#ahjh-ahhd71 ,christian ,dogmatics2 ,cocceius1 ,summa ,theologi1 and ,summa ,doctrin de ,fdere et ,testamento ,dei1 in ,works1 vol4 vi2 ,witsius1 ,the ,economy of the ,covenants2 ,boston1 ,a ,complete ,body of ,divinity 7in ,works1 vol4 #a and #b71 ,questions in ,divinity 7vol4 #f71 ,human ,nature in its ,fourfold ,state 7vol4 #h72 ,chalmers1 ,institutes of ,theology2 ,rothe 7#agii-ahfg71 ,dogmatik1 and ,theologische ,ethik2 ,hase 7#ahjj-ahij71 ,evangelische ,dogmatik2 ,thomasius 7#ahjb-ahge71 ,christi ,person und ,werk2 ,fuller1 ,gospel ,worthy of all ,acceptation 7in ,works1 #b3cbh-daf71 and ,letters on ,systematic ,divinity 7#a3fhd-gaa72 ,ursinus 7#aecd-aehc71 ,loci ,theologici 7in ,works1 #a3dbf-iji72 ,dannhauer 7#afjc-afff7 ,hodosophia ,christiana1 seu ,theologia ,positiva in ,methodum redacta4 ,jonathan ,edwards's so-called ,history of ,redemption was in reality a system of theology in historical form4 ,it 8was to begin and end with eternity1 all great events and epochs in time being viewed #8sub specie eternitatis4' ,the three worlds--heaven1 earth and hell--were to be the scenes of this grand drama4 ,it was to include the topics of theology as living factors1 each in its own place10 and all forming a complete and harmonious whole2 see ,allen1 ,jonathan ,edwards1 #cgi1 #chj4 #b4 ,the ,synthetic ,method1 which we adopt in this compendium1 is both the most common and the most logical method of arranging the topics of theology4 ,this method proceeds from causes to effects1 or1 in the language of ,hagenbach 7,hist4 ,doctrine1 #b3aeb71 8starts from the highest principle1 ,god1 and proceeds to man1 ,christ1 redemption1 and finally to the end of all things40 ,in such a treatment of theology we may best arrange our topics in the following order3 #ast4 ,the existence of ,god4 #b;d4 ,the ,scriptures a revelation from ,god4 #c;d4 ,the nature1 decrees and works of ,god4 #dth4 ,man1 in his original likeness to ,god and subsequent apostasy4 #eth4 ,redemption1 through the work of ,christ and of the ,holy ,spirit4 #fth4 ,the nature and laws of the ,christian church4 #gth4 ,the end of the present system of things4 ,v4 ,text-,books in ,theology4 #a4 ,confessions3 ,schaff1 ,creeds of ,christendom4 #b4 ,compendiums3 ,h4 ,b4 ,smith1 ,system of ,christian ,theology2 ,a4 ,a4 ,hodge1 ,outlines of ,theology2 ,e4 ,h4 ,johnson1 ,outline of ,systematic ,theology2 ,hovey1 ,manual of ,theology and ,ethics2 ,w4 ,n4 ,clarke1 ,outline of ,christian ,theology2 ,hase1 ,hutterus ,redivivus2 ,luthardt1 ,compendium der ,dogmatik2 ,kurtz1 ,religionslehre4 #c4 ,extended ,treatises3 ,dorner1 ,system of ,christian ,doctrine2 ,shedd1 ,dogmatic ,theology2 ,calvin1 ,institutes2 ,charles ,hodge1 ,systematic ,theology2 ,van ,oosterzee1 ,christian ,dogmatics2 ,baird1 ,elohim ,revealed2 ,luthardt1 ,fundamental1 ,saving1 and ,moral ,truths2 ,phillippi1 ,glaubenslehre2 ,thomasius1 ,christi ,person und ,werk4 #d4 ,collected ,works3 ,jonathan ,edwards2 ,andrew ,fuller4 #e4 ,histories of ,doctrine3 ,harnack2 ,hagenbach2 ,shedd2 ,fisher2 ,sheldon2 ,orr1 ,progress of ,dogma4 #f4 ,monographs3 ,julius ,mller1 ,doctrine of ,sin2 ,shedd1 ,discourses and ,essays2 ,liddon1 ,our ,lord's ,divinity2 ,dorner1 ,history of the ,doctrine of the ,person of ,christ2 ,dale1 ,atonement2 ,strong1 ,christ in ,creation2 ,upton1 ,hibbert ,lectures4 #g4 ,theism3 ,martineau1 ,study of ,religion2 ,harris1 ,philosophical ,basis of ,theism2 ,strong1 ,philosophy and ,religion2 ,bruce1 ,apologetics2 ,drummond1 ,ascent of ,man2 ,griffith-,jones1 ,ascent through ,christ4 #h4 ,christian ,evidences3 ,butler1 ,analogy of ,natural and ,revealed ,religion2 ,fisher1 ,grounds of ,theistic and ,christian ,belief2 ,row1 ,bampton ,lectures for #ahgg2 ,peabody1 ,evidences of ,christianity2 ,mair1 ,christian ,evidences2 ,fairbairn1 ,philosophy of the ,christian ,religion2 ,matheson1 ,spiritual ,development of ,st4 ,paul4 #i4 ,intellectual ,philosophy3 ,stout1 ,handbook of ,psychology2 ,bowne1 ,metaphysics2 ,porter1 ,human ,intellect2 ,hill1 ,elements of ,psychology2 ,dewey1 ,psychology4 #aj4 ,moral ,philosophy3 ,robinson1 ,principles and ,practice of ,morality2 ,smyth1 ,christian ,ethics2 ,porter1 ,elements of ,moral ,science2 ,calderwood1 ,moral ,philosophy2 ,alexander1 ,moral ,science2 ,robins1 ,ethics of the ,christian ,life4 #aa4 ,general ,science3 ,todd1 ,astronomy2 ,wentworth and ,hill1 ,physics2 ,remsen1 ,chemistry2 ,brigham1 ,geology2 ,parker1 ,biology2 ,martin1 ,physiology2 ,ward1 ,fairbanks1 or ,west1 ,sociology2 ,walker1 ,political ,economy4 #ab4 ,theological ,encyclopdias3 ,schaff-,herzog 7,english72 ,mc,clintock and ,strong2 ,herzog 7,second ,german ,edition74 #ac4 ,bible ,dictionaries3 ,hastings2 ,davis2 ,cheyne2 ,smith 7edited by ,hackett74 #ad4 ,commentaries3 ,meyer1 on the ,new ,testament2 ,philippi1 ,lange1 ,shedd1 ,sanday1 on the ,epistle to the ,romans2 ,godet1 on ,john's ,gospel2 ,lightfoot1 on ,philippians and ,colossians2 ,expositor's ,bible1 on the ,old ,testament books4 #ae4 ,bibles3 ,american ,revision 7standard edition72 ,revised ,greek-,english ,new ,testament 7published by ,harper ,brothers72 ,annotated ,paragraph ,bible 7published by the ,london ,religious ,tract ,society7 ,stier and ,theile1 ,polyglotten-,bibel4 ,an attempt has been made1 in the list of text-books given above1 to put first in each class the book best worth purchasing by the average theological student1 and to arrange the books that follow this first one in the order of their value4 ,german books1 however1 when they are not yet accessible in an ,english translation1 are put last1 simply because they are less likely to be used as books of reference by the average student4 ,,part ,,ii4 ,,the ,,existence ,,of ,,god4 ,chapter ,i4 ,origin ,of ,our ,idea ,of ,god's ,existence4 ,god is the infinite and perfect ,spirit in whom all things have their source1 support1 and end4 ,on the definition of the term ,god1 see ,hodge1 ,syst4 ,theol41 #a3cff4 ,other definitions are those of ,calovius3 8,essentia spiritualis infinite02 ,ebrard3 8,the eternal source of all that is temporal02 ,kahnis3 8,the infinite ,spirit02 ,john ,howe3 8,an eternal1 uncaused1 independent1 necessary ,being1 that hath active power1 life1 wisdom1 goodness1 and whatsoever other supposable excellency1 in the highest perfection1 in and of itself02 ,westminster ,catechism3 8,a ,spirit infinite1 eternal and unchangeable in his being1 wisdom1 power1 holiness1 justice1 goodness and truth02 ,andrew ,fuller3 8,the first cause and last end of all things40 ,the existence of ,god is a first truth2 in other words1 the knowledge of ,god's existence is a rational intuition4 ,logically1 it precedes and conditions all observation and reasoning4 ,chronologically1 only reflection upon the phenomena of nature and of mind occasions its rise in consciousness4 ,the term intuition means simply direct knowledge4 ,lowndes 7,philos4 of ,primary ,beliefs1 #gh7 and ,mansel 7,metaphysics1 #eb7 would use the term only of our direct knowledge of substances1 as self and body2 ,porter applies it by preference to our cognition of first truths1 such as have been already mentioned4 ,harris 7,philos4 ,basis of ,theism1 #dd-aea1 but esp4 #de1 #df7 makes it include both4 ,he divides intuitions into two classes3 #a4 ,presentative intuitions1 as self-consciousness 7in virtue of which ,i perceive the existence of spirit and already come in contact with the supernatural71 and sense-perception 7in virtue of which ,i perceive the existence of matter1 at least in my own organism1 and come in contact with nature72 #b4 ,rational intuitions1 as space1 time1 substance1 cause1 final cause1 right1 absolute being4 ,we may accept this nomenclature1 using the terms 8first truths0 and 8rational intuitions0 as equivalent to each other1 and classifying rational intuitions under the heads of 7#a7 intuitions of relations1 as space and time2 7#b7 intuitions of principles1 as substance1 cause1 final cause1 right2 and 7#c7 intuition of absolute ,being1 ,power1 ,reason1 ,perfection1 ,personality1 as ,god4 ,we hold that1 as upon occasion of the senses cognizing 7a7 extended matter1 7b7 succession1 7c7 qualities1 7d7 change1 7e7 order1 7f7 action1 respectively1 the mind cognizes 7a7 space1 7b7 time1 7c7 substance1 7d7 cause1 7e7 design1 7f7 obligation1 so upon occasion of our cognizing our finiteness1 dependence and responsibility1 the mind directly cognizes the existence of an ,infinite and ,absolute ,authority1 ,perfection1 ,personality1 upon whom we are dependent and to whom we are responsible4 ,bowne1 ,theory of ,thought and ,knowledge1 #fj--8;,as we walk in entire ignorance of our muscles1 so we often think in entire ignorance of the principles which underlie and determine thinking4 ,but as anatomy reveals that the apparently simple act of walking involves a highly complex muscular activity1 so analysis reveals that the apparently simple act of thinking involves a system of mental principles40 ,dewey1 ,psychology1 #bch1 #bdd--8,perception1 memory1 imagination1 conception--each of these is an act of intuition4444 ,every concrete act of knowledge involves an intuition of ,god40 ,martineau1 ,types1 #a3dei--,the attempt to divest experience of either percepts or intuitions is 8like the attempt to peel a bubble in search for its colors and contents3 in tenuem ex oculis evanuit auram02 ,study1 #a3aii--8,try with all your might to do something difficult1 e4 g41 to shut a door against a furious wind1 and you recognize ,self and ,nature--causal will1 over against external causality02 #bja--8;,hence our fellow-feeling with ,nature02 #fe--8;,as ,perception gives us ,will in the shape of ,causality over against us in the non-ego1 so ,conscience gives us ,will in the shape of ,authority over against us in the non-ego02 ,types1 #b3e--8;,in perception it is self and nature1 in morals it is self and ,god1 that stand face to face in the subjective and objective antithesis02 ,study1 #b3b1 #c--8;,in volitional experience we meet with objective causality2 in moral experience we meet with objective authority1--both being objects of immediate knowledge1 on the same footing of certainty with the apprehension of the external material world4 ,i know of no logical advantage which the belief in finite objects around us can boast over the belief in the infinite and righteous ,cause of all02 #ea--8;,in recognition of ,god as ,cause1 we raise the ,university2 in recognition of ,god as ,authority1 we raise the ,church40 ,kant declares that the idea of freedom is the source of our idea of personality1--personality consists in the freedom of the whole soul from the mechanism of nature4 ,lotze1 ,metaphysics1 #bdd--8,so far as1 and so long as1 the soul knows itself as the identical subject of inward experience1 it is1 and is named simply for that reason1 substance40 ,illingworth1 ,personality1 ,human and ,divine1 #cb--8,our conception of substance is derived1 not from the physical1 but from the mental world4 ,substance is first of all that which underlies our mental affections and manifestations40 ,james1 ,will to ,believe1 #hj--8,substance1 as ,kant says1 means #8das ,beharrliche1' the abiding1 that which will be as it has been1 because its being is essential and eternal40 ,in this sense we have an intuitive belief in an abiding substance which underlies our own thoughts and volitions1 and this we call the soul4 ,but we also have an intuitive belief in an abiding substance which underlies all natural phenomena and all the events of history1 and this we call ,god4 ,among those who hold to this general view of an intuitive knowledge of ,god may be mentioned the following3--,calvin1 ,institutes1 book ,i1 chap4 #c2 ,nitzsch1 ,system of ,christian ,doctrine1 #ae-bf1 #acc-adj2 ,julius ,mller1 ,doctrine of ,sin1 #a3gh-hd2 ,ulrici1 ,leib und ,seele1 #fhh-gbe2 ,porter1 ,human ,intellect1 #dig2 ,hickok1 ,rational ,cosmology1 #eh-hi2 ,farrar1 ,science in ,theology1 #bg-bi2 ,bib4 ,sac41 ,july1 #ahgb3ecc1 and ,january1 #ahgc3bjd2 ,miller1 ,fetich in ,theology1 #aaj-abb2 ,fisher1 ,essays1 #efe-egb2 ,tulloch1 ,theism1 #cad-ccf2 ,hodge1 ,systematic ,theology1 #a3aia-bjc2 ,christlieb1 ,mod4 ,doubt and ,christian ,belief1 #ge1 #gf2 ,raymond1 ,syst4 ,theology1 #a3bdg-bfb2 ,bascom1 ,science of ,mind1 #bdf1 #bdg2 ,knight1 ,studies in ,philos4 and ,lit41 #aee-bbd2 ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #gf-hi4 ,i4 ,first ,truths in ,general4 #a4 ,their nature4 ,a4 ,negatively4--,a first truth is not 7a7 ,truth written prior to consciousness upon the substance of the soul--for such passive knowledge implies a materialistic view of the soul2 7b7 ,actual knowledge of which the soul finds itself in possession at birth--for it cannot be proved that the soul has such knowledge2 7c7 ,an idea1 undeveloped at birth1 but which has the power of self-development apart from observation and experience--for this is contrary to all we know of the laws of mental growth4 ,cicero1 ,de ,natura ,deorum1 #a3ag--8;,intelligi necesse est esse deos1 quoniam insitas eorum vel potius innatas cogitationes habemus40 ,origen1 ,adv4 ,celsum1 #a3d--8,men would not be guilty1 if they did not carry in their minds common notions of morality1 innate and written in divine letters40 ,calvin1 ,institutes1 #a3c3c--8,those who rightly judge will always agree that there is an indelible sense of divinity engraven upon men's minds40 ,fleming1 ,vocab4 of ,philosophy1 art43 8,innate ,ideas0--8,descartes is supposed to have taught 7and ,locke devoted the first book of his ,essays to refuting the doctrine7 that these ideas are innate or connate with the soul2 i4 e41 the intellect finds itself at birth1 or as soon as it wakes to conscious activity1 to be possessed of ideas to which it has only to attach the appropriate names1 or of judgments which it only needs to express in fit propositions--i4 e41 prior to any experience of individual objects40 ,royce1 ,spirit of ,modern ,philosophy1 #gg--8;,in certain families1 ,descartes teaches1 good breeding and the gout are innate4 ,yet1 of course1 the children of such families have to be instructed in deportment1 and the infants just learning to walk seem happily quite free from gout4 ,even so geometry is innate in us1 but it does not come to our consciousness without much trouble02 #gi--,locke found no innate ideas4 ,he maintained1 in reply1 that 8infants1 with their rattles1 showed no sign of being aware that things which are equal to the same thing are equal to each other40 ,schopenhauer said that 8,jacobi had the trifling weakness of taking all he had learned and approved before his fifteenth year for inborn ideas of the human mind40 ,bowne1 ,principles of ,ethics1 #e--8,that the rational ideas are conditioned by the sense experience and are sequent to it1 is unquestioned by any one2 and that experience shows a successive order of manifestation is equally undoubted4 ,but the sensationalist has always shown a curious blindness to the ambiguity of such a fact4 ,he will have it that what comes after must be a modification of what went before2 whereas it might be that1 and it might be a new1 though conditioned1 manifestation of an immanent nature or law4 ,chemical affinity is not gravity1 although affinity cannot manifest itself until gravity has brought the elements into certain relations40 ,pfleiderer1 ,philosophy of ,religion1 #a3ajc--8,this principle was not from the beginning in the consciousness of men2 for1 in order to think ideas1 reason must be clearly developed1 which in the first of mankind it could just as little be as in children4 ,this however does not exclude the fact that there was from the beginning the unconscious rational impulse which lay at the basis of the formation of the belief in ,god1 however manifold may have been the direct motives which co-operated with it40 ,self is implied in the simplest act of knowledge4 ,sensation gives us two things1 e4 g41 black and white2 but ,i cannot compare them without asserting difference for me4 ,different sensations make no knowledge1 without a self to bring them together4 ,upton1 ,hibbert ,lectures1 lecture #b--8,you could as easily prove the existence of an external world to a man who had no senses to perceive it1 as you could prove the existence of ,god to one who had no consciousness of ,god40 ,b4 ,positively4--,a first truth is a knowledge which1 though developed upon occasion of observation and reflection1 is not derived from observation and reflection1--a knowledge on the contrary which has such logical priority that it must be assumed or supposed1 in order to make any observation or reflection possible4 ,such truths are not1 therefore1 recognized first in order of time2 some of them are assented to somewhat late in the mind's growth2 by the great majority of men they are never consciously formulated at all4 ,yet they constitute the necessary assumptions upon which all other knowledge rests1 and the mind has not only the inborn capacity to evolve them so soon as the proper occasions are presented1 but the recognition of them is inevitable so soon as the mind begins to give account to itself of its own knowledge4 ,mansel1 ,metaphysics1 #eb1 #bgi--8,to describe experience as the cause of the idea of space would be as inaccurate as to speak of the soil in which it was planted as the cause of the oak--though the planting in the soil is the condition which brings into manifestation the latent power of the acorn40 ,coleridge3 8,we see before we know that we have eyes2 but when once this is known1 we perceive that eyes must have prexisted in order to enable us to see40 ,coleridge speaks of first truths as 8those necessities of mind or forms of thinking1 which1 though revealed to us by experience1 must yet have prexisted in order to make experience possible40 ,mc,cosh1 ,intuitions1 #dh1 #di--;,intuitions are 8like flower and fruit1 which are in the plant from its embryo1 but may not be actually formed till there have been a stalk and branches and leaves40 ,porter1 ,human ,intellect1 #eja1 #eai--8,such truths cannot be acquired or assented to first of all40 ,some are reached last of all4 ,the moral intuition is often developed late1 and sometimes1 even then1 only upon occasion of corporal punishment4 8,every man is as lazy as circumstances will admit40 ,our physical laziness is occasional2 our mental laziness frequent2 our moral laziness incessant4 ,we are too lazy to think1 and especially to think of religion4 ,on account of this depravity of human nature we should expect the intuition of ,god to be developed last of all4 ,men shrink from contact with ,god and from the thought of ,god4 ,in fact1 their dislike for the intuition of ,god leads them not seldom to deny all their other intuitions1 even those of freedom and of right4 ,hence the modern 8psychology without a soul40 ,schurman1 ,agnosticism and ,religion1 #aje-aae--8,the idea of ,god 444 is latest to develop into clear consciousness 444 and must be latest1 for it is the unity of the difference of the self and the not-self1 which are therefore presupposed40 ,but 8it has not less validity in itself1 it gives no less trustworthy assurance of actuality1 than the consciousness of the self1 or the consciousness of the not-self4444 ,the consciousness of ,god is the logical prius of the consciousness of self and of the world4 ,but not1 as already observed1 the chronological2 for1 according to the profound observation of ,aristotle1 what in the nature of things is first1 is in the order of development last4 ,just because ,god is the first principle of being and knowing1 he is the last to be manifested and known4444 ,the finite and the infinite are both known together1 and it is as impossible to know one without the other as it is to apprehend an angle without the sides which contain it40 ,for account of the relation of the intuitions to experience1 see especially ,cousin1 ,true1 ,beautiful and ,good1 #ci-fd1 and ,history of ,philosophy1 #b3aii-bde4 ,compare ,kant1 ,critique of ,pure ,reason1 ,introd41 #a4 ,see also ,bascom1 in ,bib4 ,sac41 #bc3a-dg2 #bg3fh-ij4 #b4 ,their criteria4 ,the criteria by which first truths are to be tested are three3 ,a4 ,their universality4 ,by this we mean1 not that all men assent to them or understand them when propounded in scientific form1 but that all men manifest a practical belief in them by their language1 actions1 and expectations4 ,b4 ,their necessity4 ,by this we mean1 not that it is impossible to deny these truths1 but that the mind is compelled by its very constitution to recognize them upon the occurrence of the proper conditions1 and to employ them in its arguments to prove their non-existence4 ,c4 ,their logical independence and priority4 ,by this we mean that these truths can be resolved into no others1 and proved by no others2 that they are presupposed in the acquisition of all other knowledge1 and can therefore be derived from no other source than an original cognitive power of the mind4 ,instances of the professed and formal denial of first truths3--the positivist denies causality2 the idealist denies substance2 the pantheist denies personality2 the necessitarian denies freedom2 the nihilist denies his own existence4 ,a man may in like manner argue that there is no necessity for an atmosphere2 but even while he argues1 he breathes it4 ,instance the knock-down argument to demonstrate the freedom of the will4 ,i grant my own existence in the very doubting of it2 for 8cogito1 ergo sum10 as ,descartes himself insisted1 really means 8cogito1 scilicet sum02 ,h4 ,b4 ,smith3 8,the statement is analysis1 not proof40 ,ladd1 ,philosophy of ,knowledge1 #ei--8,the cogito1 in barbarous ,latin cogitans sum3 thinking is self-conscious being40 ,bentham3 8,the word ought is an authoritative imposture1 and ought to be banished from the realm of morals40 ,spinoza and ,hegel really deny self-consciousness when they make man a phenomenon of the infinite4 ,royce likens the denier of personality to the man who goes outside of his own house and declares that no one lives there because1 when he looks in at the window1 he sees no one inside4 ,professor ,james1 in his ,psychology1 assumes the reality of a brain1 but refuses to assume the reality of a soul4 ,this is essentially the position of materialism4 ,but this assumption of a brain is metaphysics1 although the author claims to be writing a psychology without metaphysics4 ,ladd1 ,philosophy of ,mind1 #c--8,the materialist believes in causation proper so long as he is explaining the origin of mind from matter1 but when he is asked to see in mind the cause of physical change he at once becomes a mere phenomenalist40 ,royce1 ,spirit of ,modern ,philosophy1 #djj--8;,i know that all beings1 if only they can count1 must find that three and two make five4 ,perhaps the angels cannot count2 but1 if they can1 this axiom is true for them4 ,if ,i met an angel who declared that his experience had occasionally shown him a three and two that did not make five1 ,i should know at once what sort of an angel he was40 ,on the criteria of first truths1 see ,porter1 ,human ,intellect1 #eaj1 #eaa4 ,on denial of them1 see ,shedd1 ,dogmatic ,theology1 #a3bac4 ,,ii4 ,the ,existence of ,god a first truth4 #a4 ,its universality4 ,that the knowledge of ,god's existence answers the first criterion of universality1 is evident from the following considerations3 ,a4 ,it is an acknowledged fact that the vast majority of men have actually recognized the existence of a spiritual being or beings1 upon whom they conceived themselves to be dependent4 ,the ,vedas declare3 8,there is but one ,being--no second40 ,max ,mller1 ,origin and ,growth of ,religion1 #cd--8,not the visible sun1 moon and stars are invoked1 but something else that cannot be seen40 ,the lowest tribes have conscience1 fear death1 believe in witches1 propitiate or frighten away evil fates4 ,even the fetich-worshiper1 who calls the stone or the tree a god1 shows that he has already the idea of a ,god4 ,we must not measure the ideas of the heathen by their capacity for expression1 any more than we should judge the child's belief in the existence of his father by his success in drawing the father's picture4 ,on heathenism1 its origin and nature1 see ,tholuck1 in ,bib4 ,repos41 #ahcb3hf2 ,scholz1 ,gtzendienst und ,zauberwesen4 ,b4 ,those races and nations which have at first seemed destitute of such knowledge have uniformly1 upon further investigation1 been found to possess it1 so that no tribe of men with which we have thorough acquaintance can be said to be without an object of worship4 ,we may presume that further knowledge will show this to be true of all4 ,moffat1 who reported that certain ,african tribes were destitute of religion1 was corrected by the testimony of his son-in-law1 ,livingstone3 8,the existence of ,god and of a future life is everywhere recognized in ,africa40 ,where men are most nearly destitute of any formulated knowledge of ,god1 the conditions for the awakening of the idea are most nearly absent4 ,an apple-tree may be so conditioned that it never bears apples4 8,we do not judge of the oak by the stunted1 flowerless specimens on the edge of the ,arctic ,circle40 ,the presence of an occasional blind1 deaf or dumb man does not disprove the definition that man is a seeing1 hearing and speaking creature4 ,bowne1 ,principles of ,ethics1 #aed--8,we need not tremble for mathematics1 even if some tribes should be found without the multiplication-table4444 ,sub-moral and sub-rational existence is always with us in the case of young children2 and1 if we should find it elsewhere1 it would have no greater significance40 ,victor ,hugo3 8,some men deny the ,infinite2 some1 too1 deny the sun2 they are the blind40 ,gladden1 ,what is ,left8 #adh--8;,a man may escape from his shadow by going into the dark2 if he comes under the light of the sun1 the shadow is there4 ,a man may be so mentally undisciplined that he does not recognize these ideas2 but let him learn the use of his reason1 let him reflect on his own mental processes1 and he will know that they are necessary ideas40 ,on an original monotheism1 see ,diestel1 in ,jahrbuch fr deutsche ,theologie1 #ahfj1 and vol4 #e3ffi2 ,max ,mller1 ,chips1 #a3ccg2 ,rawlinson1 in ,present ,day ,tracts1 ,no4 #aa2 ,legge1 ,religions of ,china1 #h-aa2 ,shedd1 ,dogmatic ,theology1 #a3bja-bjh4 ,per contra1 see ,asmus1 ,indogerm4 ,relig41 #b3a-h2 and synopsis in ,bib4 ,sac41 ,jan4 #ahgg3afg-agb4 ,c4 ,this conclusion is corroborated by the fact that those individuals1 in heathen or in ,christian lands1 who profess themselves to be without any knowledge of a spiritual power or powers above them1 do yet indirectly manifest the existence of such an idea in their minds and its positive influence over them4 ,comte said that science would conduct ,god to the frontier and then bow him out1 with thanks for his provisional services4 ,but ,herbert ,spencer affirms the existence of a 8,power to which no limit in time or space is conceivable1 of which all phenomena as presented in consciousness are manifestations40 ,the intuition of ,god1 though formally excluded1 is implicitly contained in ,spencer's system1 in the shape of the 8irresistible belief0 in ,absolute ,being1 which distinguishes his position from that of ,comte2 see ,h4 ,spencer1 who says3 8,one truth must ever grow clearer--the truth that there is an inscrutable existence everywhere manifested1 to which we can neither find nor conceive beginning or end--the one absolute certainty that we are ever in the presence of an infinite and eternal energy from which all things proceed40 ,mr4 ,spencer assumes unity in the underlying ,reality4 ,frederick ,harrison sneeringly asks him3 8,why not say #8forces1' instead of #8force'80 ,while ,harrison gives us a supreme moral ideal without a metaphysical ground1 ,spencer gives us an ultimate metaphysical principle without a final moral purpose4 ,the idea of ,god is the synthesis of the two1--8,they are but broken lights of ,thee1 ,and thou1 ,o ,lord1 art more than they0 7,tennyson1 ,in ,memoriam74 ,solon spoke of and of 1 and ,sophocles of 4 ,the term for 8,god0 is identical in all the ,indo-,european languages1 and therefore belonged to the time before those languages separated2 see ,shedd1 ,dogm4 ,theol41 #a3bja-bjh4 ,in ,virgil's neid1 ,mezentius is an atheist1 a despiser of the gods1 trusting only in his spear and in his right arm2 but1 when the corpse of his son is brought to him1 his first act is to raise his hands to heaven4 ,hume was a sceptic1 but he said to ,ferguson1 as they walked on a starry night3 8,adam1 there is a ,god60 ,voltaire prayed in an ,alpine thunderstorm4 ,shelley wrote his name in the visitors' book of the inn at ,montanvert1 and added3 8,democrat1 philanthropist1 atheist02 yet he loved to think of a 8fine intellectual spirit pervading the universe02 and he also wrote3 8,the ,one remains1 the many change and pass2 ,heaven's light forever shines1 ,earth's shadows fly40 ,strauss worships the ,cosmos1 because 8order and law1 reason and goodness0 are the soul of it4 ,renan trusts in goodness1 design1 ends4 ,charles ,darwin1 ,life1 #a3bgd--8;,in my most extreme fluctuations1 ,i have never been an atheist1 in the sense of denying the existence of a ,god40 ,d4 ,this agreement among individuals and nations so widely separated in time and place can be most satisfactorily explained by supposing that it has its ground1 not in accidental circumstances1 but in the nature of man as man4 ,the diverse and imperfectly developed ideas of the supreme ,being which prevail among men are best accounted for as misinterpretations and perversions of an intuitive conviction common to all4 ,huxley1 ,lay ,sermons1 #afc--8,there are savages without ,god1 in any proper sense of the word2 but there are none without ghosts40 ,martineau1 ,study1 #b3cec1 well replies3 8,instead of turning other people into ghosts1 and then appropriating one to ourselves and attributing another to ,god1 we may add by way of imitation1 we start from the sense of personal continuity1 and then predicate the same of others1 under the figures which keep most clear of the physical and perishable40 ,grant ,allen describes the higher religions as 8a grotesque fungoid growth10 that has gathered about a primitive thread of ancestor-worship4 ,but this is to derive the greater from the less4 ,sayce1 ,hibbert ,lectures1 #ceh--8;,i can find no trace of ancestor-worship in the earliest literature of ,babylonia which has survived to us0--this seems fatal to ,huxley's and ,allen's view that the idea of ,god is derived from man's prior belief in spirits of the dead4 ,c4 ,m4 ,tyler1 in ,am4 ,jour4 ,theo41 ,jan4 #ahii3add--8;,it seems impossible to deify a dead man1 unless there is embryonic in primitive consciousness a prior concept of ,deity40 ,renouf1 ,religion of ,ancient ,egypt1 #ic--8,the whole mythology of ,egypt 444 turns on the histories of ,ra and ,osiris4444 ,texts are discovered which identify ,osiris and ,ra4444 ,other texts are known wherein ,ra1 ,osiris1 ,amon1 and all other gods disappear1 except as simple names1 and the unity of ,god is asserted in the noblest language of monotheistic religion40 ,these facts are earlier than any known ancestor-worship4 8,they point to an original idea of divinity above humanity0 7see ,hill1 ,genetic ,philosophy1 #cag74 ,we must add the idea of the superhuman1 before we can turn any animism or ancestor-worship into a religion4 ,this superhuman element was suggested to early man by all he saw of nature about him1 especially by the sight of the heavens above1 and by what he knew of causality within4 ,for the evidence of a universal recognition of a superior power1 see ,flint1 ,anti-theistic ,theories1 #bej-bhi1 #ebb-ecc2 ,renouf1 ,hibbert ,lectures for #ahgi3ajj2 ,bib4 ,sac41 ,jan4 #ahhd3acb-aeg2 ,peschel1 ,races of ,men1 #bfa2 ,ulrici1 ,leib und ,seele1 #fhh1 and ,gott und die ,natur1 #feh-fgj1 #geh2 ,tylor1 ,primitive ,culture1 #a3cgg1 #cha1 #dah2 ,alexander1 ,evidences of ,christianity1 #bb2 ,calderwood1 ,philosophy of the ,infinite1 #eab2 ,liddon1 ,elements of ,religion1 #ej2 ,methodist ,quar4 ,rev41 ,jan4 #ahge3a2 ,j4 ,f4 ,clark1 ,ten ,great ,religions1 #b3ag-ba4 #b4 ,its necessity4 ,that the knowledge of ,god's existence answers the second criterion of necessity1 will be seen by considering3 ,a4 ,that men1 under circumstances fitted to call forth this knowledge1 cannot avoid recognizing the existence of ,god4 ,in contemplating finite existence1 there is inevitably suggested the idea of an infinite ,being as its correlative4 ,upon occasion of the mind's perceiving its own finiteness1 dependence1 responsibility1 it immediately and necessarily perceives the existence of an infinite and unconditioned ,being upon whom it is dependent and to whom it is responsible4 ,we could not recognize the finite as finite1 except by comparing it with an already existing standard--the ,infinite4 ,mansel1 ,limits of ,religious ,thought1 lect4 #c--8,we are compelled by the constitution of our minds to believe in the existence of an ,absolute and ,infinite ,being--a belief which appears forced upon us as the complement of our consciousness of the relative and finite40 ,fisher1 ,journ4 ,chr4 ,philos41 ,jan4 #ahhc3aac--8;,ego and non-ego1 each being conditioned by the other1 presuppose unconditioned being on which both are dependent4 ,unconditioned being is the silent presupposition of all our knowing40 ,perceived dependent being implies an independent2 independent being is perfectly self-determining2 self-determination is personality2 perfect self-determination is infinite ,personality4 ,john ,watson1 in ,philos4 ,rev41 ,sept4 #ahic3ebf--8,there is no consciousness of self apart from the consciousness of other selves and things2 and no consciousness of the world apart from the consciousness of the single ,reality presupposed in both40 ,e4 ,caird1 ,evolution of ,religion1 #fd-fh--;,in every act of consciousness the primary elements are implied3 8the idea of the object1 or not-self2 the idea of the subject1 or self2 and the idea of the unity which is presupposed in the difference of the self and not-self1 and within which they act and react on each other40 ,see ,calderwood1 ,philos4 of ,infinite1 #df1 and ,moral ,philos41 #gg2 ,hopkins1 ,outline ,study of ,man1 #bhc-bhe2 ,shedd1 ,dogm4 ,theol41 #a3baa4 ,b4 ,that men1 in virtue of their humanity1 have a capacity for religion4 ,this recognized capacity for religion is proof that the idea of ,god is a necessary one4 ,if the mind upon proper occasion did not evolve this idea1 there would be nothing in man to which religion could appeal4 8,it is the suggestion of the ,infinite that makes the line of the far horizon1 seen over land or sea1 so much more impressive than the beauties of any limited landscape40 ,in times of sudden shock and danger1 this rational intuition becomes a presentative intuition1--men become more conscious of ,god's existence than of the existence of their fellow-men and they instinctively cry to ,god for help4 ,in the commands and reproaches of the moral nature the soul recognizes a ,lawgiver and ,judge whose voice conscience merely echoes4 ,aristotle called man 8a political animal02 it is still more true1 as ,sabatier declares1 that 8man is incurably religious40 ,st4 ,bernard3 8,noverim me1 noverim te40 ,o4 ,p4 ,gifford3 8,as milk1 from which under proper conditions cream does not rise1 is not milk1 so the man1 who upon proper occasion shows no knowledge of ,god1 is not man1 but brute40 ,we must not however expect cream from frozen milk4 ,proper environment and conditions are needed4 ,it is the recognition of a divine ,personality in nature which constitutes the greatest merit and charm of ,wordsworth's poetry4 ,in his ,tintern ,abbey1 he speaks of 8,a presence that disturbs me with the joy ,of elevated thoughts2 a sense sublime ,of something far more deeply interfused1 ,whose dwelling is the light of setting suns1 ,and the round ocean and the living air1 ,and the blue sky and in the mind of man3 ,a motion and a spirit that impels ,all thinking things1 all objects of all thought1 ,and rolls through all things40 ,robert ,browning sees ,god in humanity1 as ,wordsworth sees ,god in nature4 ,in his ,hohenstiel-,schwangau he writes3 8,this is the glory1 that in all conceived ,or felt or known1 ,i recognize a ,mind--,not mine1 but like mine--for the double joy ,making all things for me1 and me for ,him40 ,john ,ruskin held that the foundation of beauty in the world is the presence of ,god in it4 ,in his youth he tells us that he had 8a continual perception of sanctity in the whole of nature1 from the slightest thing to the vastest--an instinctive awe mixed with delight1 an indefinable thrill such as we sometimes imagine to indicate the presence of a disembodied spirit40 ,but it was not a disembodied1 but an embodied1 ,spirit that he saw4 ,nitzsch1 ,christian ,doctrine1 #g--8,unless education and culture were preceded by an innate consciousness of ,god as an operative predisposition1 there would be nothing for education and culture to work upon40 ,on ,wordsworth's recognition of a divine personality in nature1 see ,knight1 ,studies1 #bhb-cag1 #dje-dbf2 ,hutton1 ,essays1 #b3aac4 ,c4 ,that he who denies ,god's existence must tacitly assume that existence in his very argument1 by employing logical processes whose validity rests upon the fact of ,god's existence4 ,the full proof of this belongs under the next head4 8,i am an atheist1 ,god knows0--was the absurd beginning of an argument to disprove the divine existence4 ,cutler1 ,beginnings of ,ethics1 #bb--8;,even the ,nihilists1 whose first principle is that ,god and duty are great bugbears to be abolished1 assume that ,god and duty exist1 and they are impelled by a sense of duty to abolish them40 ,mrs4 ,browning1 ,the ,cry of the ,human3 8 #8,there is no ,god1' the foolish saith2 ,but none1 #8,there is no sorrow'2 ,and nature oft the cry of faith ,in bitter need will borrow3 ,eyes which the preacher could not school ,by wayside graves are raised2 ,and lips say1 #8,god be pitiful1' ,who ne'er said1 #8,god be praised4' 0 ,dr4 ,w4 ,w4 ,keen1 when called to treat an ,irishman's aphasia1 said3 8,well1 ,dennis1 how are you80 8,oh1 doctor1 ,i cannot spake60 8,but1 ,dennis1 you are speaking40 8,oh1 doctor1 it's many a word ,i cannot spake60 8,well1 ,dennis1 now ,i will try you4 ,see if you cannot say1 #8,horse4' 0 8,oh1 doctor dear1 #8horse' is the very word ,i cannot spake60 ,on this whole section1 see ,a4 ,m4 ,fairbairn1 ,origin and ,development of the ,idea of ,god1 in ,studies in ,philos4 of ,relig4 and ,history2 ,martineau1 ,religion and ,materialism1 #de2 ,bishop ,temple1 ,bampton ,lectures1 #ahhd3cg-fe4 #c4 ,its logical independence and priority4 ,that the knowledge of ,god's existence answers the third criterion of logical independence and priority1 may be shown as follows3 ,a4 ,it is presupposed in all other knowledge as its logical condition and foundation4 ,the validity of the simplest mental acts1 such as sense-perception1 self-consciousness1 and memory1 depends upon the assumption that a ,god exists who has so constituted our minds that they give us knowledge of things as they are4 ,pfleiderer1 ,philos4 of ,religion1 #a3hh--8,the ground of science and of cognition generally is to be found neither in the subject nor in the object per se1 but only in the divine thinking that combines the two1 which1 as the common ground of the forms of thinking in all finite minds1 and of the forms of being in all things1 makes possible the correspondence or agreement between the former and the latter1 or in a word makes knowledge of truth possible40 #ia--8,religious belief is presupposed in all scientific knowledge as the basis of its possibility40 ,this is the thought of ,psalm #cf3aj--8;,in thy light shall we see light40 ,a4 ,j4 ,balfour1 ,foundations of ,belief1 #cjc--8,the uniformity of nature cannot be proved from experience1 for it is what makes proof from experience possible4444 ,assume it1 and we shall find that facts conform to it4444 #cji--,the uniformity of nature can be established only by the aid of that principle itself1 and is necessarily involved in all attempts to prove it4444 ,there must be a ,god1 to justify our confidence in innate ideas40 ,bowne1 ,theory of ,thought and ,knowledge1 #bgf--8,reflection shows that the community of individual intelligences is possible only through an all-embracing ,intelligence1 the source and creator of finite minds40 ,science rests upon the postulate of a world-order4 ,huxley3 8,the object of science is the discovery of the rational order which pervades the universe40 ,this rational order presupposes a rational ,author4 ,dubois1 in ,new ,englander1 ,nov4 #ahij3dfh--8,we assume uniformity and continuity1 or we can have no science4 ,an intelligent ,creative ,will is a genuine scientific hypothesis postulate81 suggested by analogy and confirmed by experience1 not contradicting the fundamental law of uniformity but accounting for it40 ,ritchie1 ,darwin and ,hegel1 #ah--8,that nature is a system1 is the assumption underlying the earliest mythologies3 to fill up this conception is the aim of the latest science40 ,royce1 ,relig4 ,aspect of ,philosophy1 #dce--8,there is such a thing as error2 but error is inconceivable unless there be such a thing as truth2 and truth is inconceivable unless there be a seat of truth1 an infinite all-including ,thought or ,mind2 therefore such a ,mind exists40 ,b4 ,the more complex processes of the mind1 such as induction and deduction1 can be relied on only by presupposing a thinking ,deity who has made the various parts of the universe and the various aspects of truth to correspond to each other and to the investigating faculties of man4 ,we argue from one apple to the others on the tree4 ,newton argued from the fall of an apple to gravitation in the moon and throughout the solar system4 ,rowland argued from the chemistry of our world to that of ,sirius4 ,in all such argument there is assumed a unifying thought and a thinking ,deity4 ,this is ,tyndall's 8scientific use of the imagination40 8,nourished10 he says1 8by knowledge partially won1 and bounded by coperant reason1 imagination is the mightiest instrument of the physical discoverer40 ,what ,tyndall calls 8imagination01 is really insight into the thoughts of ,god1 the great ,thinker4 ,it prepares the way for logical reasoning1--it is not the product of mere reasoning4 ,for this reason ,goethe called imagination 8die ,vorschule des ,denkens10 or 8thought's preparatory school40 ,peabody1 ,christianity the ,religion of ,nature1 #bc--8;,induction is syllogism1 with the immutable attributes of ,god for a constant term40 ,porter1 ,hum4 ,intellect1 #dib--8;,induction rests upon the assumption1 as it demands for its ground1 that a personal or thinking ,deity exists02 #feh--8;,it has no meaning or validity unless we assume that the universe is constituted in such a way as to presuppose an absolute and unconditioned originator of its forces and laws02 #ffb--8,we analyze the several processes of knowledge into their underlying assumptions1 and we find that the assumption which underlies them all is that of a self-existent ,intelligence who not only can be known by man1 but must be known by man in order that man may know anything besides02 see also pages #dhf1 #ejh1 #eji1 #eah1 #eai1 #ehe1 #faf4 ,harris1 ,philos4 ,basis of ,theism1 #ha--8,the processes of reflective thought imply that the universe is grounded in1 and is the manifestation of1 reason02 #efj--8,the existence of a personal ,god is a necessary datum of scientific knowledge40 ,so also1 ,fisher1 ,essays on ,supernat4 ,origin of ,christianity1 #efd1 and in ,journ4 ,christ4 ,philos41 ,jan4 #ahhc3abi1 #acj4 ,c4 ,our primitive belief in final cause1 or1 in other words1 our conviction that all things have their ends1 that design pervades the universe1 involves a belief in ,god's existence4 ,in assuming that there is a universe1 that the universe is a rational whole1 a system of thought-relations1 we assume the existence of an absolute ,thinker1 of whose thought the universe is an expression4 ,pfleiderer1 ,philos4 of ,religion1 #a3ha--8,the real can only be thinkable if it is realized thought1 a thought previously thought1 which our thinking has only to think again4 ,therefore the real1 in order to be thinkable for us1 must be the realized thought of the creative thinking of an eternal divine ,reason which is presented to our cognitive thinking40 ,royce1 ,world and ,individual1 #b3da--8,universal teleology constitutes the essence of all facts40 ,a4 ,h4 ,bradford1 ,the ,age of ,faith1 #adb--8,suffering and sorrow are universal4 ,either ,god could prevent them and would not1 and therefore he is neither beneficent nor loving2 or else he cannot prevent them and therefore something is greater than ,god1 and therefore there is no ,god8 ,but here is the use of reason in the individual reasoning4 ,reasoning in the individual necessitates the absolute or universal reason4 ,if there is the absolute reason1 then the universe and history are ordered and administered in harmony with reason2 then suffering and sorrow can be neither meaningless nor final1 since that would be the contradiction of reason4 ,that cannot be possible in the universal and absolute which contradicts reason in man40 ,d4 ,our primitive belief in moral obligation1 or1 in other words1 our conviction that right has universal authority1 involves the belief in ,god's existence4 ,in assuming that the universe is a moral whole1 we assume the existence of an absolute ,will1 of whose righteousness the universe is an expression4 ,pfleiderer1 ,philos4 of ,religion1 #a3hh--8,the ground of moral obligation is found neither in the subject nor in society1 but only in the universal or divine ,will that combines both4444 #ajc--,the idea of ,god is the unity of the true and the good1 or of the two highest ideas which our reason thinks as theoretical reason1 but demands as practical reason4444 ,in the idea of ,god we find the only synthesis of the world that is--the world of science1 and of the world that ought to be--the world of religion40 ,seth1 ,ethical ,principles1 #dbe--8,this is not a mathematical demonstration4 ,philosophy never is an exact science4 ,rather is it offered as the only sufficient foundation of the moral life4444 ,the life of goodness 444 is a life based on the conviction that its source and its issues are in the ,eternal and the ,infinite40 ,as finite truth and goodness are comprehensible only in the light of some absolute principle which furnishes for them an ideal standard1 so finite beauty is inexplicable except as there exists a perfect standard with which it may be compared4 ,the beautiful is more than the agreeable or the useful4 ,proportion1 order1 harmony1 unity in diversity--all these are characteristics of beauty4 ,but they all imply an intellectual and spiritual ,being1 from whom they proceed and by whom they can be measured4 ,both physical and moral beauty1 in finite things and beings1 are symbols and manifestations of ,him who is the author and lover of beauty1 and who is himself the infinite and absolute ,beauty4 ,the beautiful in nature and in art shows that the idea of ,god's existence is logically independent and prior4 ,see ,cousin1 ,the ,true1 the ,beautiful1 and the ,good1 #adj-aec2 ,kant1 ,metaphysic of ,ethics1 who holds that belief in ,god is the necessary presupposition of the belief in duty4 ,to repeat these four points in another form--the intuition of an ,absolute ,reason is 7a7 the necessary presupposition of all other knowledge1 so that we cannot know anything else to exist except by assuming first of all that ,god exists2 7b7 the necessary basis of all logical thought1 so that we cannot put confidence in any one of our reasoning processes except by taking for granted that a thinking ,deity has constructed our minds with reference to the universe and to truth2 7c7 the necessary implication of our primitive belief in design1 so that we can assume all things to exist for a purpose1 only by making the prior assumption that a purposing ,god exists--can regard the universe as a thought1 only by postulating the existence of an absolute ,thinker2 and 7d7 the necessary foundation of our conviction of moral obligation1 so that we can believe in the universal authority of right1 only by assuming that there exists a ,god of righteousness who reveals his will both in the individual conscience and in the moral universe at large4 ,we cannot prove that ,god is2 but we can show that1 in order to show the existence of any knowledge1 thought1 reason1 conscience1 in man1 man must assume that ,god is4 ,as ,jacobi said of the beautiful3 8,es kann gewiesen aber nicht bewiesen werden0--it can be shown1 but not proved4 ,bowne1 ,metaphysics1 #dgb--8,our objective knowledge of the finite must rest upon ethical trust in the infinite02 #dhj--8,theism is the absolute postulate of all knowledge1 science and philosophy02 8,god is the most certain fact of objective knowledge40 ,ladd1 ,bib4 ,sac41 ,oct4 #ahgg3faa-faf--8;,cogito1 ergo ,deus est4 ,we are obliged to postulate a not-ourselves which makes for rationality1 as well as for righteousness40 ,w4 ,t4 ,harris3 8,even natural science is impossible1 where philosophy has not yet taught that reason made the world1 and that nature is a revelation of the rational40 ,whately1 ,logic1 #bgj2 ,new ,englander1 ,oct4 #ahga1 art4 on ,grounds of ,confidence in ,inductive ,reasoning2 ,bib4 ,sac41 #g3dae-dbe2 ,dorner1 ,glaubenslehre1 #a3aig2 ,trendelenburg1 ,logische ,untersuchungen1 ch4 8,zweck02 ,ulrici1 ,gott und die ,natur1 #edj-fbf2 ,lachelier1 ,du ,fondement de l',induction1 #gh4 ,per contra1 see ,janet1 ,final ,causes1 #agd1 note1 and #deg-dfd1 who holds final cause to be1 not an intuition1 but the result of applying the principle of causality to cases which mechanical laws alone will not explain4 ,pascal3 8,nature confounds the ,pyrrhonist1 and ,reason confounds the ,dogmatist4 ,we have an incapacity of demonstration1 which the former cannot overcome2 we have a conception of truth which the latter cannot disturb40 8,there is no ,unbelief6 ,whoever says4 #8,to-morrow1' #8,the ,unknown1' #8,the ,future1' trusts that ,power alone4 ,nor dares disown40 ,jones1 ,robert ,browning1 #cad--8,we cannot indeed prove ,god as the conclusion of a syllogism1 for he is the primary hypothesis of all proof40 ,robert ,browning1 ,hohenstiel-,schwangau3 8,i know that he is there1 as ,i am here1 ,by the same proof1 which seems no proof at all1 ,it so exceeds familiar forms of proof02 ,paracelsus1 #bg--8,to know ,rather consists in opening out a way ,whence the imprisoned splendor may escape ,than in effecting entrance for a light ,supposed to be without40 ,tennyson1 ,holy ,grail3 8,let visions of the night or day ,come as they will1 and many a time they come4444 ,in moments when he feels he cannot die1 ,and knows himself no vision to himself1 ,nor the high ,god a vision1 nor that ,one ,who rose again02 ,the ,ancient ,sage1 #edh--8,thou canst not prove the ,nameless1 ,o my son6 ,nor canst thou prove the world thou movest in4 ,thou canst not prove that thou art body alone1 ,nor canst ,thou prove that thou art spirit alone1 ,nor canst thou prove that thou art both in one4 ,thou canst not prove that thou art immortal1 no1 ,nor yet that thou art mortal4 ,nay1 my son1 thou canst not prove that ,i1 who speak with thee1 ,am not thyself in converse with thyself4 ,for nothing worthy proving can be proven1 ,nor yet disproven3 ,wherefore be thou wise1 ,cleave ever to the sunnier side of doubt1 ,and cling to ,faith beyond the forms of ,faith40 ,,iii4 ,other ,supposed ,sources of our ,idea of ,god's ,existence4 ,our proof that the idea of ,god's existence is a rational intuition will not be complete1 until we show that attempts to account in other ways for the origin of the idea are insufficient1 and require as their presupposition the very intuition which they would supplant or reduce to a secondary place4 ,we claim that it cannot be derived from any other source than an original cognitive power of the mind4 #a4 ,not from external revelation1--whether communicated 7a7 through the ,scriptures1 or 7b7through tradition2 for1 unless man had from another source a previous knowledge of the existence of a ,god from whom such a revelation might come1 the revelation itself could have no authority for him4 7a7 ,see ,gillespie1 ,necessary ,existence of ,god1 #aj2 ,ebrard1 ,dogmatik1 #a3aag2 ,h4 ,b4 ,smith1 ,faith and ,philosophy1 #ah--8;,a revelation takes for granted that he to whom it is made has some knowledge of ,god1 though it may enlarge and purify that knowledge40 ,we cannot prove ,god from the authority of the ,scriptures1 and then also prove the ,scriptures from the authority of ,god4 ,the very idea of ,scripture as a revelation presupposes belief in a ,god who can make it4 ,newman ,smyth1 in ,new ,englander1 #ahgh3cee--,we cannot derive from a sun-dial our knowledge of the existence of a sun4 ,the sun-dial presupposes the sun1 and cannot be understood without previous knowledge of the sun4 ,wuttke1 ,christian ,ethics1 #b3ajc--8,the voice of the divine ego does not first come to the consciousness of the individual ego from without2 rather does every external revelation presuppose already this inner one2 there must echo out from within man something kindred to the outer revelation1 in order to its being recognized and accepted as divine40 ,fairbairn1 ,studies in ,philos4 of ,relig4 and ,hist41 #ba1 #bb--8;,if man is dependent on an outer revelation for his idea of ,god1 then he must have what ,schelling happily termed #8an original atheism of consciousness4' ,religion cannot1 in that case1 be rooted in the nature of man1--it must be implanted from without40 ,schurman1 ,belief in ,god1 #gh--8;,a primitive revelation of ,god could only mean that ,god had endowed man with the capacity of apprehending his divine original4 ,this capacity1 like every other1 is innate1 and like every other1 it realizes itself only in the presence of appropriate conditions40 ,clarke1 ,christian ,theology1 #aab--8,revelation cannot demonstrate ,god's existence1 for it must assume it2 but it will manifest his existence and character to men1 and will serve them as the chief source of certainty concerning him1 for it will teach them what they could not know by other means40 7b7 ,nor does our idea of ,god come primarily from tradition1 for 8tradition can perpetuate only what has already been originated0 7,patton74 ,if the knowledge thus handed down is the knowledge of a primitive revelation1 then the argument just stated applies--that very revelation presupposed in those who first received it1 and presupposes in those to whom it is handed down1 some knowledge of a ,being from whom such a revelation might come4 ,if the knowledge thus handed down is simply knowledge of the results of the reasonings of the race1 then the knowledge of ,god comes originally from reasoning--an explanation which we consider further on4 ,on the traditive theory of religion1 see ,flint1 ,theism1 #bc1 #cch2 ,cocker1 ,christianity and ,greek ,philosophy1 #hf-if2 ,fairbairn1 ,studies in ,philos4 of ,relig4 and ,hist41 #ad1 #ae2 ,bowen1 ,metaph4 and ,ethics1 #dec1 and in ,bib4 ,sac41 ,oct4 #ahgf2 ,pfleiderer1 ,religionsphilos41 #cab-cbb4 ,similar answers must be returned to many common explanations of man's belief in ,god3 8,primus in orbe deos fecit timor02 ,imagination made religion2 ,priests invented religion2 ,religion is a matter of imitation and fashion4 ,but we ask again3 ,what caused the fear8 ,who made the imagination8 ,what made priests possible8 ,what made imitation and fashion natural8 ,to say that man worships1 merely because he sees other men worshiping1 is as absurd as to say that a horse eats hay because he sees other horses eating it4 ,there must be a hunger in the soul to be satisfied1 or external things would never attract man to worship4 ,priests could never impose upon men so continuously1 unless there was in human nature a universal belief in a ,god who might commission priests as his representatives4 ,imagination itself requires some basis of reality1 and a larger basis as civilization advances4 ,the fact that belief in ,god's existence gets a wider hold upon the race with each added century1 shows that1 instead of fear having caused belief in ,god1 the truth is that belief in ,god has caused fear2 indeed1 8the fear of ,jehovah is the beginning of wisdom0 7,ps4 #aaa3aj74 #b4 ,not from experience1--whether this mean 7a7 the sense-perception and reflection of the individual 7,locke71 7b7 the accumulated results of the sensations and associations of past generations of the race 7,herbert ,spencer71 or 7c7 the actual contact of our sensitive nature with ,god1 the supersensible reality1 through the religious feeling 7,newman ,smyth74 ,the first form of this theory is inconsistent with the fact that the idea of ,god is not the idea of a sensible or material object1 nor a combination of such ideas4 ,since the spiritual and infinite are direct opposites of the material and finite1 no experience of the latter can account for our idea of the former4 ,with ,locke 7,essay on ,hum4 ,understanding1 #b3a3d71 experience is the passive reception of ideas by sensation or by reflection4 ,locke's 8tabula rasa0 theory mistakes the occasion of our primitive ideas for their cause4 ,to his statement3 8,nihil est in intellectu nisi quod ante fuerit in sensu10 ,leibnitz replied3 8,nisi intellectus ipse40 ,consciousness is sometimes called the source of our knowledge of ,god4 ,but consciousness1 as simply an accompanying knowledge of ourselves and our states1 is not properly the source of any other knowledge4 ,the ,german ,gottesbewusstsein not 8consciousness of ,god10 but 8knowledge of ,god02 ,bewusstsein here not a 8conknowing10 but a 8beknowing02 see ,porter1 ,human ,intellect1 #hf2 ,cousin1 ,true1 ,beautiful and ,good1 #dh1 #di4 ,fraser1 ,locke1 #adc-adg--,sensations are the bricks1 and association the mortar1 of the mental house4 ,bowne1 ,theory of ,thought and ,knowledge1 #dg--8;,develope language by allowing sounds to associate and evolve meaning for themselves8 ,yet this is the exact parallel of the philosophy which aims to build intelligence out of sensation4444#eb--,one who does not know how to read would look in vain for meaning in a printed page1 and in vain would he seek to help his failure by using strong spectacles40 ,yet even if the idea of ,god were a product of experience1 we should not be warranted in rejecting it as irrational4 ,see ,brooks1 ,foundations of ,zology1 #acb--8,there is no antagonism between those who attribute knowledge to experience and those who attribute it to our innate reason2 between those who attribute the development of the germ to mechanical conditions and those who attribute it to the inherent potency of the germ itself2 between those who hold that all nature was latent in the cosmic vapor and those who believe that everything in nature is immediately intended rather than predetermined40 ,all these may be methods of the immanent ,god4 ,the second form of the theory is open to the objection that the very first experience of the first man1 equally with man's latest experience1 presupposes this intuition1 as well as the other intuitions1 and therefore cannot be the cause of it4 ,moreover1 even though this theory of its origin were correct1 it would still be impossible to think of the object of the intuition as not existing1 and the intuition would still represent to us the highest measure of certitude at present attainable by man4 ,if the evolution of ideas is toward truth instead of falsehood1 it is the part of wisdom to act upon the hypothesis that our primitive belief is veracious4 ,martineau1 ,study1 #b3bf--8,nature is as worthy of trust in her processes1 as in her gifts40 ,bowne1 ,examination of ,spencer1 #afc1 #afd--8;,are we to seek truth in the minds of pre-human apes1 or in the blind stirrings of some primitive pulp8 ,in that case we can indeed put away all our science1 but we must put away the great doctrine of evolution along with it4 ,the experience-philosophy cannot escape this alternative3 either the positive deliverances of our mature consciousness must be accepted as they stand1 or all truth must be declared impossible40 ,see also ,harris1 ,philos4 ,basis ,theism1 #acg-adb4 ,charles ,darwin1 in a letter written a year before his death1 referring to his doubts as to the existence of ,god1 asks3 8,can we trust to the convictions of a monkey's mind80 ,we may reply3 8,can we trust the conclusions of one who was once a baby80 ,bowne1 ,ethics1 #c--8,the genesis and emergence of an idea are one thing2 its validity is quite another4 ,the logical value of chemistry cannot be decided by reciting its beginnings in alchemy2 and the logical value of astronomy is independent of the fact that it began in astrology4444 #aa--;,even if man came from the ape1 we need not tremble for the validity of the multiplication-table or of the ,golden ,rule4 ,if we have moral insight1 it is no matter how we got it2 and if we have no such insight1 there is no help in any psychological theory4444 #aei--,we must not appeal to savages and babies to find what is natural to the human mind4444 ,in the case of anything that is under the law of development we can find its true nature1 not by going back to its crude beginnings1 but by studying the finished outcome40 ,dawson1 ,mod4 ,ideas of ,evolution1 #ac--8;,if the idea of ,god be the phantom of an apelike brain1 can we trust to reason or conscience in any other matter8 ,may not science and philosophy themselves be similar phantasies1 evolved by mere chance and unreason80 ,even though man came from the ape1 there is no explaining his ideas by the ideas of the ape3 8,a man 's a man for a' that40 ,we must judge beginnings by endings1 not endings by beginnings4 ,it matters not how the development of the eye took place nor how imperfect was the first sense of sight1 if the eye now gives us correct information of external objects4 ,so it matters not how the intuitions of right and of ,god originated1 if they now give us knowledge of objective truth4 ,we must take for granted that evolution of ideas is not from sense to nonsense4 ,g4 ,h4 ,lewes1 ,study of ,psychology1 #abb--8,we can understand the amba and the polyp only by a light reflected from the study of man40 ,seth1 ,ethical ,principles1 #dbi--8,the oak explains the acorn even more truly than the acorn explains the oak40 ,sidgwick3 8,no one appeals from the artist's sense of beauty to the child's4 ,higher mathematics are no less true1 because they can be apprehended only by trained intellect4 ,no strange importance attaches to what was first felt or thought40 ,robert ,browning1 ,paracelsus3 8,man1 once descried1 imprints forever ,his presence on all lifeless things4444 ,a supplementary reflux of light ,illustrates all the inferior grades1 explains ,each back step in the circle40 ,man1 with his higher ideas1 shows the meaning and content of all that led up to him4 ,he is the last round of the ascending ladder1 and from this highest product and from his ideas we may infer what his ,maker is4 ,bixby1 ,crisis in ,morals1 #afb1 #bde--8;,evolution simply gave man such height that he could at last discern the stars of moral truth which had previously been below the horizon4 ,this is very different from saying that moral truths are merely transmitted products of the experiences of utility4444 ,the germ of the idea of ,god1 as of the idea of right1 must have been in man just so soon as he became man1--the brute's gaining it turned him into man4 ,reason is not simply a register of physical phenomena and of experiences of pleasure and pain3 it is creative also4 ,it discerns the oneness of things and the supremacy of ,god40 ,sir ,charles ,lyell3 8,the presumption is enormous that all our faculties1 though liable to err1 are true in the main and point to real objects4 ,the religious faculty in man is one of the strongest of all4 ,it existed in the earliest ages1 and instead of wearing out before advancing civilization1 it grows stronger and stronger1 and is to-day more developed among the highest races than it ever was before4 ,i think we may safely trust that it points to a great truth40 ,fisher1 ,nat4 and ,meth4 of ,rev41 #acg1 quotes ,augustine3 8,securus judicat orbis terrarum10 and tells us that the intellect is assumed to be an organ of knowledge1 however the intellect may have been evolved4 ,but if the intellect is worthy of trust1 so is the moral nature4 ,george ,a4 ,gordon1 ,the ,christ of ,to-day1 #ajc--8,to ,herbert ,spencer1 human history is but an incident of natural history1 and force is supreme4 ,to ,christianity nature is only the beginning1 and man the consummation4 ,which gives the higher revelation of the life of the tree--the seed1 or the fruit80 ,the third form of the theory seems to make ,god a sensuous object1 to reverse the proper order of knowing and feeling1 to ignore the fact that in all feeling there is at least some knowledge of an object1 and to forget that the validity of this very feeling can be maintained only by previously assuming the existence of a rational ,deity4 ,newman ,smyth tells us that feeling comes first2 the idea is secondary4 ,intuitive ideas are not denied1 but they are declared to be direct reflections1 in thought1 of the feelings4 ,they are the mind's immediate perception of what it feels to exist4 ,direct knowledge of ,god by intuition is considered to be idealistic1 reaching ,god by inference is regarded as rationalistic1 in its tendency4 ,see ,smyth1 ,the ,religious ,feeling2 reviewed by ,harris1 in ,new ,englander1 ,jan41 #ahgh3 reply by ,smyth1 in ,new ,englander1 ,may1 #ahgh4 ,we grant that1 even in the case of unregenerate men1 great peril1 great joy1 great sin often turn the rational intuition of ,god into a presentative intuition4 ,the presentative intuition1 however1 cannot be affirmed to be common to all men4 ,it does not furnish the foundation or explanation of a universal capacity for religion4 ,without the rational intuition1 the presentative would not be possible1 since it is only the rational that enables man to receive and to interpret the presentative4 ,the very trust that we put in feeling presupposes an intuitive belief in a true and good ,god4 ,tennyson said in #ahfi3 8,yes1 it is true that there are moments when the flesh is nothing to me2 when ,i know and feel the flesh to be the vision2 ,god and the spiritual is the real2 it belongs to me more than the hand and the foot4 ,you may tell me that my hand and my foot are only imaginary symbols of my existence1--,i could believe you2 but you never1 never can convince me that the ,i is not an eternal ,reality1 and that the spiritual is not the real and true part of me40 #c4 ,not from reasoning1--because 7a7 ,the actual rise of this knowledge in the great majority of minds is not the result of any conscious process of reasoning4 ,on the other hand1 upon occurrence of the proper conditions1 it flashes upon the soul with the quickness and force of an immediate revelation4 7b7 ,the strength of men's faith in ,god's existence is not proportioned to the strength of the reasoning faculty4 ,on the other hand1 men of greatest logical power are often inveterate sceptics1 while men of unwavering faith are found among those who cannot even understand the arguments for ,god's existence4 7c7 ,there is more in this knowledge than reasoning could ever have furnished4 ,men do not limit their belief in ,god to the just conclusions of argument4 ,the arguments for the divine existence1 valuable as they are for purposes to be shown hereafter1 are not sufficient by themselves to warrant our conviction that there exists an infinite and absolute ,being4 ,it will appear upon examination that the a priori argument is capable of proving only an abstract and ideal proposition1 but can never conduct us to the existence of a real ,being4 ,it will appear that the a posteriori arguments1 from merely finite existence1 can never demonstrate the existence of the infinite4 ,in the words of ,sir ,wm4 ,hamilton 7,discussions1 #bc7--8;,a demonstration of the absolute from the relative is logically absurd1 as in such a syllogism we must collect in the conclusion what is not distributed in the premises0--in short1 from finite premises we cannot draw an infinite conclusion4 ,whately1 ,logic1 #bij-bib2 ,jevons1 ,lessons in ,logic1 #ha2 ,thompson1 ,outline ,laws of ,thought1 sections #hb-ib2 ,calderwood1 ,philos4 of ,infinite1 #fj-fi1 and ,moral ,philosophy1 #bch2 ,turnbull1 in ,bap4 ,quarterly1 ,july1 #ahgb3bga2 ,van ,oosterzee1 ,dogmatics1 #bci2 ,dove1 ,logic of ,christian ,faith1 #ba4 ,sir ,wm4 ,hamilton3 8,departing from the particular1 we admit that we cannot1 in our highest generalizations1 rise above the finite40 ,dr4 ,e4 ,g4 ,robinson3 8,the human mind turns out larger grists than are ever put in at the hopper40 ,there is more in the idea of ,god than could have come out so small a knot-hole as human reasoning4 ,a single word1 a chance remark1 or an attitude of prayer1 suggests the idea to a child4 ,helen ,keller told ,phillips ,brooks that she had always known that there was a ,god1 but that she had not known his name4 ,ladd1 ,philosophy of ,mind1 #aai--8;,it is a foolish assumption that nothing can be certainly known unless it be reached as the result of a conscious syllogistic process1 or that the more complicated and subtle this process is1 the more sure is the conclusion4 ,inferential knowledge is always dependent upon the superior certainty of immediate knowledge40 ,george ,m4 ,duncan1 in ,memorial of ,noah ,porter1 #bdf--8;,all deduction rests either on the previous process of induction1 or on the intuitions of time and space which involve the ,infinite and ,absolute40 7d7 ,neither do men arrive at the knowledge of ,god's existence by inference2 for inference is condensed syllogism1 and1 as a form of reasoning1 is equally open to the objection just mentioned4 ,we have seen1 moreover1 that all logical processes are based upon the assumption of ,god's existence4 ,evidently that which is presupposed in all reasoning cannot itself be proved by reasoning4 ,by inference1 we of course mean mediate inference1 for in immediate inference 7e4 g41 8,all good rulers are just2 therefore no unjust rulers are good07 there is no reasoning1 and no progress in thought4 ,mediate inference is reasoning--is condensed syllogism2 and what is so condensed may be expanded into regular logical form4 ,deductive inference3 8,a negro is a fellow-creature2 therefore he who strikes a negro strikes a fellow-creature40 ,inductive inference3 8,the first finger is before the second2 therefore it is before the third40 ,on inference1 see ,martineau1 ,essays1 #a3aje-ajh2 ,porter1 ,human ,intellect1 #ddd-ddh2 ,jevons1 ,principles of ,science1 #a3ad1 #acf-aci1 #afh1 #bfb4 ,flint1 in his ,theism1 #gg1 and ,herbert1 in his ,mod4 ,realism ,examined1 would reach the knowledge of ,god's existence by inference4 ,the latter says ,god is not demonstrable1 but his existence is inferred1 like the existence of our fellow men4 ,but we reply that in this last case we infer only the finite from the finite1 while the difficulty in the case of ,god is in inferring the infinite from the finite4 ,this very process of reasoning1 moreover1 presupposes the existence of ,god as the absolute ,reason1 in the way already indicated4 ,substantially the same error is committed by ,h4 ,b4 ,smith1 ,introd4 to ,chr4 ,theol41 #hd-acc1 and by ,diman1 ,theistic ,argument1 #caf1 #cfd1 both of whom grant an intuitive element1 but use it only to eke out the insufficiency of reasoning4 ,they consider that the intuition gives us only an abstract idea1 which contains in itself no voucher for the existence of an actual being corresponding to the idea1 and that we reach real being only by inference from the facts of our own spiritual natures and of the outward world4 ,but we reply1 in the words of ,mc,cosh1 that 8the intuitions are primarily directed to individual objects40 ,we know1 not the infinite in the abstract1 but infinite space and time1 and the infinite ,god4 ,see ,mc,cosh1 ,intuitions1 #bf1 #aii1 who1 however1 holds the view here combated4 ,schurman1 ,belief in ,god1 #dc--8;,i am unable to assign to our belief in ,god a higher certainty than that possessed by the working hypotheses of science4444 #eg--,the nearest approach made by science to our hypothesis of the existence of ,god lies in the assertion of the universality of law 444 based on the conviction of the unity and systematic connection of all reality4444 #fd--,this unity can be found only in self-conscious spirit40 ,the fault of this reasoning is that it gives us nothing necessary or absolute4 ,instances of working hypotheses are the nebular hypothesis in astronomy1 the law of gravitation1 the atomic theory in chemistry1 the principle of evolution4 ,no one of these is logically independent or prior4 ,each of them is provisional1 and each may be superseded by new discovery4 ,not so with the idea of ,god4 ,this idea is presupposed by all the others1 as the condition of every mental process and the guarantee of its validity4 ,,iv4 ,contents of this ,intuition4 #a4 ,in this fundamental knowledge that ,god is1 it is necessarily implied that to some extent men know intuitively what ,god is1 namely1 7a7 a ,reason in which their mental processes are grounded2 7b7 a ,power above them upon which they are dependent2 7c7 a ,perfection which imposes law upon their moral natures2 7d7 a ,personality which they may recognize in prayer and worship4 ,in maintaining that we have a rational intuition of ,god1 we by no means imply that a presentative intuition of ,god is impossible4 ,such a presentative intuition was perhaps characteristic of unfallen man2 it does belong at times to the ,christian2 it will be the blessing of heaven 7,mat4 #e3h--8the pure in heart 444 shall see ,god02 ,rev4 #bb3d--8they shall see his face074 ,men's experiences of face-to-face apprehension of ,god1 in danger and guilt1 give some reason to believe that a presentative knowledge of ,god is the normal condition of humanity4 ,but1 as this presentative intuition of ,god is not in our present state universal1 we here claim only that all men have a rational intuition of ,god4 ,it is to be remembered1 however1 that the loss of love to ,god has greatly obscured even this rational intuition1 so that the revelation of nature and the ,scriptures is needed to awaken1 confirm and enlarge it1 and the special work of the ,spirit of ,christ to make it the knowledge of friendship and communion4 ,thus from knowing about ,god1 we come to know ,god 7,john #ag3c--8,this is life eternal1 that they should know thee02 #b ,tim4 #a3ab--8;,i know him whom ,i have believed074 ,plato said1 for substance1 that there can be no without something of the 4 ,harris1 ,philosophical ,basis of ,theism1 #bjh--8;,by rational intuition man knows that absolute ,being exists2 his knowledge of what it is1 is progressive with his progressive knowledge of man and of nature40 ,hutton1 ,essays3 8,a haunting presence besets man behind and before4 ,he cannot evade it4 ,it gives new meanings to his thoughts1 new terror to his sins4 ,it becomes intolerable4 ,he is moved to set up some idol1 carved out of his own nature1 that will take its place--a non-moral ,god who will not disturb his dream of rest4 ,it is a righteous ,life and ,will1 and not the mere idea of righteousness that stirs men so40 ,porter1 ,hum4 ,int41 #ffa--8,the ,absolute is a thinking ,agent40 ,the intuition does not grow in certainty2 what grows is the mind's quickness in applying it and power of expressing it4 ,the intuition is not complex2 what is complex is the ,being intuitively cognized4 ,see ,calderwood1 ,moral ,philosophy1 #bcb2 ,lowndes1 ,philos4 of ,primary ,beliefs1 #ajh-aab2 ,luthardt1 ,fund4 ,truths1 #aeg--,latent faculty of speech is called forth by speech of others2 the choked-up well flows again when debris is cleared away4 ,bowen1 in ,bib4 ,sac41 #cc3gdj-ged2 ,bowne1 ,theism1 #gi4 ,knowledge of a person is turned into personal knowledge by actual communication or revelation4 ,first1 comes the intuitive knowledge of ,god possessed by all men--the assumption that there exists a ,reason1 ,power1 ,perfection1 ,personality1 that makes correct thinking and acting possible4 ,secondly1 comes the knowledge of ,god's being and attributes which nature and ,scripture furnish4 ,thirdly1 comes the personal and presentative knowledge derived from actual reconciliation and intercourse with ,god1 through ,christ and the ,holy ,spirit4 ,stearns1 ,evidence of ,christian ,experience1 #bjh--8;,christian experience verifies the claims of doctrine by experiment1--so transforming probable knowledge into real knowledge40 ,biedermann1 quoted by ,pfleiderer1 ,grundriss1 #ah--8;,god reveals himself to the human spirit1 #a4 as its infinite ,ground1 in the reason2 #b4 as its infinite ,norm1 in the conscience2 #c4 as its infinite ,strength1 in elevation to religious truth1 blessedness1 and freedom40 ,shall ,i object to this ,christian experience1 because only comparatively few have it1 and ,i am not among the number8 ,because ,i have not seen the moons of ,jupiter1 shall ,i doubt the testimony of the astronomer to their existence8 ,christian experience1 like the sight of the moons of ,jupiter1 is attainable by all4 ,clarke1 ,christian ,theology1 #aac--8,one who will have full proof of the good ,god's reality must put it to the experimental test4 ,he must take the good ,god for real1 and receive the confirmation that will follow4 ,when faith reaches out after ,god1 it finds him4444 ,they who have found him will be the sanest and truest of their kind1 and their convictions will be among the safest convictions of man4444 ,those who live in fellowship with the good ,god will grow in goodness1 and will give practical evidence of his existence aside from their oral testimony40 #b4 ,the ,scriptures1 therefore1 do not attempt to prove the existence of ,god1 but1 on the other hand1 both assume and declare that the knowledge that ,god is1 is universal 7,rom4 #a3ai-ba1 #bh1 #cb2 #b3ae74 ,god has inlaid the evidence of this fundamental truth in the very nature of man1 so that nowhere is he without a witness4 ,the preacher may confidently follow the example of ,scripture by assuming it4 ,but he must also explicitly declare it1 as the ,scripture does4 8,for the invisible things of him since the creation of the world are clearly seen0 7--spiritually viewed72 the organ given for this purpose is the 772 but then--and this forms the transition to our next division of the subject--they are 8perceived through the things that are made0 7 1 ,rom4 #a3bj74 ,on ,rom4 #a3ai-ba1 see ,weiss1 ,bib4 ,theol4 des ,n4 ,t41 #bea1 note2 also commentaries of ,meyer1 ,alford1 ,tholuck1 and ,wordsworth2 not 8that which may be known0 7,rev4 ,vers47 but 8that which is known0 of ,god2 are clearly seen in that they are perceived by the reason-- expresses the manner of the 7,meyer72 compare ,john #a3i2 ,acts #ag3bg2 ,rom4 #a3bh2 #b3ae4 ,on #a ,cor4 #ae3cd1 see ,calderwood1 ,philos4 of ,inf41 #dff-- do not possess the specially exalted knowledge of ,god which belongs to believers in ,christ 7cf4 #a ,jo4 #d3g--8;every one that loveth is begotten of ,god1 and knoweth ,god074 ,on ,eph4 #b3ab1 see ,pope1 ,theology1 #a3bdj-- is opposed to being in ,christ1 and signifies rather forsaken of ,god1 than denying him or entirely ignorant of him4 ,on ,scripture passages1 see ,schmid1 ,bib4 ,theol4 des ,n4 ,t41 #dhf2 ,hofmann1 ,schriftbeweis1 #a3fb4 ,e4 ,g4 ,robinson3 8,the first statement of the ,bible is1 not that there is a ,god1 but that #8,in the beginning ,god created the heavens and the earth' 7,gen4 #a3a74 ,the belief in ,god never was and never can be the result of logical argument1 else the ,bible would give us proofs40 ,many texts relied upon as proofs of ,god's existence are simply explications of the idea of ,god1 as for example3 ,ps4 #id3i1 #aj--8;,he that planted the ear1 shall he not hear8 ,he that formed the eye1 shall he not see8 ,he that chastiseth the nations1 shall not he correct1 even he that teacheth man knowledge80 ,plato says that ,god holds the soul by its roots1--he therefore does not need to demonstrate to the soul the fact of his existence4 ,martineau1 ,seat of ,authority1 #cjh1 says well that ,scripture and preaching only interpret what is already in the heart which it addresses3 8,flinging a warm breath on the inward oracles hid in invisible ink1 it renders them articulate and dazzling as the handwriting on the wall4 ,the divine ,seer does not convey to you his revelation1 but qualifies you to receive your own4 ,this mutual relation is possible only through the common presence of ,god in the conscience of mankind40 ,shedd1 ,dogmatic ,theology1 #a3aie-bbj--8,the earth and sky make the same sensible impressions on the organs of a brute that they do upon those of a man2 but the brute never discerns the #8invisible things' of ,god1 his #8eternal power and godhood' 7,rom4 #a3bj740 ,our subconscious activity1 so far as it is normal1 is under the guidance of the immanent ,reason4 ,sensation1 before it results in thought1 has in it logical elements which are furnished by mind--not ours1 but that of the ,infinite ,one4 ,christ1 the ,revealer of ,god1 reveals ,god in every man's mental life1 and the ,holy ,spirit may be the principle of self-consciousness in man as in ,god4 ,harris1 ,god the ,creator1 tells us that 8man finds the ,reason that is eternal and universal revealing itself in the exercise of his own reason40 ,savage1 ,life after ,death1 #bfh--8;,how do you know that your subliminal consciousness does not tap ,omniscience1 and get at the facts of the universe80 ,savage negatives this suggestion1 however1 and wrongly favors the spirit-theory4 ,for his own experience1 see pages #bie-cbi of his book4 ,c4 ,m4 ,barrows1 in ,proceedings of ,soc4 for ,psychical ,research1 vol4 #ab1 part #cj1 pages #cd-cf--8,there is a subliminal agent4 ,what if this is simply one intelligent ,actor1 filling the universe with his presence1 as the ether fills space2 the common ,inspirer of all mankind1 a skilled ,musician1 presiding over many pipes and keys1 and playing through each what music he will8 ,the subliminal self is a universal fountain of energy1 and each man is an outlet of the stream4 ,each man's personal self is contained in it1 and thus each man is made one with every other man4 ,in that deep ,force1 the last fact behind which analysis cannot go1 all psychical and bodily effects find their common origin40 ,this statement needs to be qualified by the assertion of man's ethical nature and distinct personality2 see section of this work on ,ethical ,monism1 in chapter ,,iii4 ,but there is truth here like that which ,coleridge sought to express in his olian ,harp3 8,and what if all of animated ,nature ,be but organic harps diversely framed1 ,that tremble into thought1 as o'er them sweeps1 ,plastic and vast1 one intellectual breeze1 ,at once the soul of each1 and ,god of all80 ,see ,f4 ,w4 ,h4 ,myers1 ,human ,personality4 ,dorner1 ,system of ,theology1 #a3ge--8,the consciousness of ,god is the true fastness of our self-consciousness4444 ,since it is only in the ,god-conscious man that the innermost personality comes to light1 in like manner1 by means of the interweaving of that consciousness of ,god and of the world1 the world is viewed in ,god 7#8sub specie eternitatis'71 and the certainty of the world first obtains its absolute security for the spirit40 ,royce1 ,spirit of ,mod4 ,philosophy1 synopsis in ,n4 ,y4 ,nation3 8,the one indubitable fact is the existence of an infinite self1 a ,logos or ,world-mind 7#cde74 ,that it exists is clear1 ,i4 ,because idealism shows that real things are nothing more nor less than ideas1 or #8possibilities of experience'2 but a mere #8possibility'1 as such1 is nothing1 and a world of #8possible' experiences1 in so far as it is real1 must be a world of actual experience to some self 7#cfg74 ,if then there be a real world1 it has all the while existed as ideal and mental1 even before it became known to the particular mind with which we conceive it as coming into connection 7#cfh74 ,,ii4 ,but there is such a real world2 for1 when ,i think of an object1 when ,i mean it1 ,i do not merely have in mind an idea resembling it1 for ,i aim at the object1 ,i pick it out1 ,i already in some measure possess it4 ,the object is then already present in essence to my hidden self 7#cgj74 ,as truth consists in knowledge of the conformity of a cognition to its object1 that alone can know a truth which includes within itself both idea and object4 ,this inclusive ,knower is the ,infinite ,self 7#cgd74 ,with this ,i am in essence identical 7#cga72 it is my larger self 7#cgb72 and this larger self alone is 7#cgi74 ,it includes all reality1 and we know other finite minds1 because we are one with them in its unity0 7#dji74 ,the experience of ,george ,john ,romanes is instructive4 ,for years he could recognize no personal ,intelligence controlling the universe4 ,he made four mistakes3 #a4 ,he forgot that only love can see1 that ,god is not disclosed to the mere intellect1 but only to the whole man1 to the integral mind1 to what the ,scripture calls 8the eyes of your heart0 7,eph4 #a3ah74 ,experience of life taught him at last the weakness of mere reasoning1 and led him to depend more upon the affections and intuitions4 ,then1 as one might say1 he gave the ,x-rays of ,christianity a chance to photograph ,god upon his soul4 #b4 ,he began at the wrong end1 with matter rather than with mind1 with cause and effect rather than with right and wrong1 and so got involved in the mechanical order and tried to interpret the moral realm by it4 ,the result was that instead of recognizing freedom1 responsibility1 sin1 guilt1 he threw them out as pretenders4 ,but study of conscience and will set him right4 ,he learned to take what be found instead of trying to turn it into something else1 and so came to interpret nature by spirit1 instead of interpreting spirit by nature4 #c4 ,he took the ,cosmos by bits1 instead of regarding it as a whole4 ,his early thinking insisted on finding design in each particular part1 or nowhere4 ,but his more mature thought recognized wisdom and reason in the ordered whole4 ,as he realized that this is a universe1 he could not get rid of the idea of an organizing ,mind4 ,he came to see that the ,universe1 as a thought1 implies a ,thinker4 #d4 ,he fancied that nature excludes ,god1 instead of being only the method of ,god's working4 ,when he learned how a thing was done1 he at first concluded that ,god had not done it4 ,his later thought recognized that ,god and nature are not mutually exclusive4 ,so he came to find no difficulty even in miracles and inspiration2 for the ,god who is in man and of whose mind and will nature is only the expression1 can reveal himself1 if need be1 in special ways4 ,so ,george ,john ,romanes came back to prayer1 to ,christ1 to the church4 ,on the general subject of intuition as connected with our idea of ,god1 see ,ladd1 in ,bib4 ,sac41 #ahgg3a-cf1 #faa-faf2 #ahgh3fai2 ,fisher1 on ,final ,cause and ,intuition1 in ,journ4 ,christ4 ,philos41 ,jan4 #ahhc3aac-acd2 ,patton1 on ,genesis of ,idea of ,god1 in ,jour4 ,christ4 ,philos41 ,apl4 #ahhc3bhc-cjg2 ,mc,cosh1 ,christianity and ,positivism1 #abd-adj2 ,mansel1 in ,encyc4 ,brit41 #hth ed41 vol4 #ad3fjd and #fae2 ,robert ,hall1 sermon on ,atheism2 ,hutton1 on ,atheism1 in ,essays1 #a3c-cg2 ,shairp1 in ,princeton ,rev41 ,march1 #ahha3bfd4 ,chapter ,,ii4 ,corroborative ,evidences ,of ,god's ,existence4 ,although the knowledge of ,god's existence is intuitive1 it may be explicated and confirmed by arguments drawn from the actual universe and from the abstract ideas of the human mind4 ,remark #a4 ,these arguments are probable1 not demonstrative4 ,for this reason they supplement each other1 and constitute a series of evidences which is cumulative in its nature4 ,though1 taken singly1 none of them can be considered absolutely decisive1 they together furnish a corroboration of our primitive conviction of ,god's existence1 which is of great practical value1 and is in itself sufficient to bind the moral action of men4 ,butler1 ,analogy1 ,introd41 ,bohn's ed41 #gb--,probable evidence admits of degrees1 from the highest moral certainty to the lowest presumption4 ,yet probability is the guide of life4 ,in matters of morals and religion1 we are not to expect mathematical or demonstrative1 but only probable1 evidence1 and the slightest preponderance of such evidence may be sufficient to bind our moral action4 ,the truth of our religion1 like the truth of common matters1 is to be judged by the whole evidence taken together2 for probable proofs1 by being added1 not only increase the evidence1 but multiply it4 ,dove1 ,logic of ,christ4 ,faith1 #bd--,value of the arguments taken together is much greater than that of any single one4 ,illustrated from water1 air and food1 together but not separately1 supporting life2 value of #ajjj note1 not in paper1 stamp1 writing1 signature1 taken separately4 ,a whole bundle of rods cannot be broken1 though each rod in the bundle may be broken separately4 ,the strength of the bundle is the strength of the whole4 ,lord ,bacon1 ,essay on ,atheism3 8,a little philosophy inclineth man's mind to atheism1 but depth in philosophy bringeth men's minds about to religion4 ,for while the mind of man looketh upon second causes scattered1 it may sometimes rest in them and go no further1 but1 when it beholdeth the chain of them confederate and linked together1 it must needs fly to ,providence and ,deity40 ,murphy1 ,scientific ,bases of ,faith1 #bba-bbc--8,the proof of a ,god and of a spiritual world which is to satisfy us must consist in a number of different but converging lines of proof40 ,in a case where only circumstantial evidence is attainable1 many lines of proof sometimes converge1 and though no one of the lines reaches the mark1 the conclusion to which they all point becomes the only rational one4 ,to doubt that there is a ,london1 or that there was a ,napoleon1 would indicate insanity2 yet ,london and ,napoleon are proved by only probable evidence4 ,there is no constraining efficacy in the arguments for ,god's existence2 but the same can be said of all reasoning that is not demonstrative4 ,another interpretation of the facts is possible1 but no other conclusion is so satisfactory1 as that ,god is2 see ,fisher1 ,nature and ,method of ,revelation1 #abi4 ,prof4 ,rogers3 8,if in practical affairs we were to hesitate to act until we had absolute and demonstrative certainty1 we should never begin to move at all40 ,for this reason an old ,indian official advised a young ,indian judge 8always to give his verdict1 but always to avoid giving the grounds of it40 ,bowne1 ,philos4 of ,theism1 #aa-ad--8;,instead of doubting everything that can be doubted1 let us rather doubt nothing until we are compelled to doubt4444 ,in society we get on better by assuming that men are truthful1 and by doubting only for special reasons1 than we should if we assumed that all men are liars1 and believed them only when compelled4 ,so in all our investigations we make more progress if we assume the truthfulness of the universe and of our own nature than we should if we doubted both4444 ,the first method seems the more rigorous1 but it can be applied only to mathematics1 which is a purely subjective science4 ,when we come to deal with reality1 the method brings thought to a standstill4444 ,the law the logician lays down is this3 ,nothing may be believed which is not proved4 ,the law the mind actually follows is this3 ,whatever the mind demands for the satisfaction of its subjective interests and tendencies may be assumed as real1 in default of positive disproof40 ,remark #b4 ,a consideration of these arguments may also serve to explicate the contents of an intuition which has remained obscure and only half conscious for lack of reflection4 ,the arguments1 indeed1 are the efforts of the mind that already has a conviction of ,god's existence to give to itself a formal account of its belief4 ,an exact estimate of their logical value and of their relation to the intuition which they seek to express in syllogistic form1 is essential to any proper refutation of the prevalent atheistic and pantheistic reasoning4 ,diman1 ,theistic ,argument1 #cfc--8,nor have ,i claimed that the existence1 even1 of this ,being can be demonstrated as we demonstrate the abstract truths of science4 ,i have only claimed that the universe1 as a great fact1 demands a rational explanation1 and that the most rational explanation that can possibly be given is that furnished in the conception of such a ,being4 ,in this conclusion reason rests1 and refuses to rest in any other40 ,rckert3 8,wer ,gott nicht fhlt in sich und allen ,lebenskreisen1 ,dem werdet ihr nicht ihn beweisen mit ,beweisen40 ,harris1 ,philos4 ,basis of ,theism1 #cjg--8,theology depends on noetic and empirical science to give the occasion on which the idea of the ,absolute ,being arises1 and to give content to the idea40 ,andrew ,fuller1 ,part of ,syst4 of ,divin41 #d3bhc1 questions 8whether argumentation in favor of the existence of ,god has not made more sceptics than believers40 ,so far as this is true1 it is due to an overstatement of the arguments and an exaggerated notion of what is to be expected from them4 ,see ,nitzsch1 ,christian ,doctrine1 translation1 #adj2 ,ebrard1 ,dogmatik1 #a3aai1 #abj2 ,fisher1 ,essays on ,supernatural ,origin of ,christianity1 #egb1 #egc2 ,van ,oosterzee1 #bch1 #bda4 8,evidences of ,christianity80 said ,coleridge1 8,i am weary of the word40 ,the more ,christianity was proved1 the less it was believed4 ,the revival of religion under ,whitefield and ,wesley did what all the apologists of the eighteenth century could not do1--it quickened men's intuitions into life1 and made them practically recognize ,god4 ,martineau1 ,types1 #b3bca--,men can 8bow the knee to the passing ,zeitgeist1 while turning the back to the consensus of all the ages02 ,seat of ,authority1 #cab--8,our reasonings lead to explicit ,theism because they start from implicit ,theism40 ,illingworth1 ,div4 and ,hum4 ,personality1 #ha--8,the proofs are 444 attempts to account for and explain and justify something that already exists2 to decompose a highly complex though immediate judgment into its constituent elements1 none of which when isolated can have the completeness or the cogency of the original conviction taken as a whole40 ,bowne1 ,philos4 of ,theism1 #ca1 #cb--8;,demonstration is only a makeshift for helping ignorance to insight4444 ,when we come to an argument in which the whole nature is addressed1 the argument must seem weak or strong1 according as the nature is feebly1 or fully1 developed4 ,the moral argument for theism cannot seem strong to one without a conscience4 ,the argument from cognitive interests will be empty when there is no cognitive interest4 ,little souls find very little that calls for explanation or that excites surprise1 and they are satisfied with a correspondingly small view of life and existence4 ,in such a case we cannot hope for universal agreement4 ,we can only proclaim the faith that is in us1 in hope that this proclamation may not be without some response in other minds and hearts4444 ,we have only probable evidence for the uniformity of nature or for the affection of friends4 ,we cannot logically prove either4 ,the deepest convictions are not the certainties of logic1 but the certainties of life40 ,remark #c4 ,the arguments for the divine existence may be reduced to four1 namely3 ,i4 ,the ,cosmological2 ,,ii4 ,the ,teleological2 ,,iii4 ,the ,anthropological2 and ,,iv4 ,the ,ontological4 ,we shall examine these in order1 seeking first to determine the precise conclusions to which they respectively lead1 and then to ascertain in what manner the four may be combined4 ,i4 ,the ,cosmological ,argument1 or ,argument from ,change in ,nature4 ,this is not properly an argument from effect to cause2 for the proposition that every effect must have a cause is simply identical1 and means only that every caused event must have a cause4 ,it is rather an argument from begun existence to a sufficient cause of that beginning1 and may be accurately stated as follows3 ,everything begun1 whether substance or phenomenon1 owes its existence to some producing cause4 ,the universe1 at least so far as its present form is concerned1 is a thing begun1 and owes its existence to a cause which is equal to its production4 ,this cause must be indefinitely great4 ,it is to be noticed that this argument moves wholly in the realm of nature4 ,the argument from man's constitution and beginning upon the planet is treated under another head 7see ,anthropological ,argument74 ,that the present form of the universe is not eternal in the past1 but has begun to be1 not only personal observation but the testimony of geology assures us4 ,for statements of the argument1 see ,kant1 ,critique of ,pure ,reason 7,bohn's transl471 #cgj2 ,gillespie1 ,necessary ,existence of ,god1 #h3cd-dd2 ,bib4 ,sac41 #ahdi3fac2 #ahej3fac2 ,porter1 ,hum4 ,intellect1 #egj2 ,herbert ,spencer1 ,first ,principles1 #ic4 ,it has often been claimed1 as by ,locke1 ,clarke1 and ,robert ,hall1 that this argument is sufficient to conduct the mind to an ,eternal and ,infinite ,first ,cause4 ,we proceed therefore to mention #a4 ,the defects of the ,cosmological ,argument4 ,a4 ,it is impossible to show that the universe1 so far as its substance is concerned1 has had a beginning4 ,the law of causality declares1 not that everything has a cause--for then ,god himself must have a cause--but rather that everything begun has a cause1 or in other words1 that every event or change has a cause4 ,hume1 ,philos4 ,works1 #b3daa sq41 urges with reason that we never saw a world made4 ,many philosophers in ,christian lands1 as ,martineau1 ,essays1 #a3bjf1 and the prevailing opinions of ante-,christian times1 have held matter to be eternal4 ,bowne1 ,metaphysics1 #ajg--8;,for being itself1 the reflective reason never asks a cause1 unless the being show signs of dependence4 ,it is change that first gives rise to the demand for cause40 ,martineau1 ,types1 #a3bia--8;,it is not existence1 as such1 that demands a cause1 but the coming into existence of what did not exist before4 ,the intellectual law of causality is a law for phenomena1 and not for entity40 ,see also ,mc,cosh1 ,intuitions1 #bbe-bda2 ,calderwood1 ,philos4 of ,infinite1 #fa4 ,per contra1 see ,murphy1 ,scient4 ,bases of ,faith1 #di1 #aie1 and ,habit and ,intelligence1 #a3ee-fg2 ,knight1 ,lect4 on ,metaphysics1 lect4 ii1 p4 #ai4 ,b4 ,granting that the universe1 so far as its phenomena are concerned1 has had a cause1 it is impossible to show that any other cause is required than a cause within itself1 such as the pantheist supposes4 ,flint1 ,theism1 #fe--8,the cosmological argument alone proves only force1 and no mere force is ,god4 ,intelligence must go with power to make a ,being that can be called ,god40 ,diman1 ,theistic ,argument3 8,the cosmological argument alone cannot decide whether the force that causes change is permanent self-existent mind1 or permanent self-existent matter40 ,only intelligence gives the basis for an answer4 ,only mind in the universe enables us to infer mind in the maker4 ,but the argument from intelligence is not the ,cosmological1 but the ,teleological1 and to this last belong all proofs of ,deity from order and combination in nature4 ,upton1 ,hibbert ,lectures1 #bja-bif--,science has to do with those changes which one portion of the visible universe causes in another portion4 ,philosophy and theology deal with the ,infinite ,cause which brings into existence and sustains the entire series of finite causes4 ,do we ask the cause of the stars8 ,science says3 ,fire-mist1 or an infinite regress of causes4 ,theology says3 ,granted2 but this infinite regress demands for its explanation the belief in ,god4 ,we must believe both in ,god1 and in an endless series of finite causes4 ,god is the cause of all causes1 the soul of all souls3 8,centre and soul of every sphere1 ,yet to each loving heart how near60 ,we do not need1 as mere matter of science1 to think of any beginning4 ,c4 ,granting that the universe most have had a cause outside of itself1 it is impossible to show that this cause has not itself been caused1 i4 e41 consists of an infinite series of dependent causes4 ,the principle of causality does not require that everything begun should be traced back to an uncaused cause2 it demands that we should assign a cause1 but not that we should assign a first cause4 ,so with the whole series of causes4 ,the materialist is bound to find a cause for this series1 only when the series is shown to have had a beginning4 ,but the very hypothesis of an infinite series of causes excludes the idea of such a beginning4 ,an infinite chain has no topmost link 7versus ,robert ,hall72 an uncaused and eternal succession does not need a cause 7versus ,clarke and ,locke74 ,see ,whately1 ,logic1 #bgj2 ,new ,englander1 ,jan4 #ahgd3ge2 ,alexander1 ,moral ,science1 #bba2 ,pfleiderer1 ,die ,religion1 #a3afj-afd2 ,calderwood1 ,moral ,philos41 #bbe2 ,herbert ,spencer1 ,first ,principles1 #cg--;criticized by ,bowne1 ,review of ,h4 ,spencer1 #cf4 ,julius ,mller1 ,doct4 ,sin1 #b3abh1 says that the causal principle is not satisfied till by regress we come to a cause which is not itself an effect--to one who is causa sui2 ,aids to ,study of ,german ,theology1 #ae-ag--;,even if the universe be eternal1 its contingent and relative nature requires us to postulate an eternal ,creator2 ,diman1 ,theistic ,argument1 #hf--8,while the law of causation does not lead logically up to the conclusion of a first cause1 it compels us to affirm it40 ,we reply that it is not the law of causation which compels us to affirm it1 for this certainly 8does not lead logically up to the conclusion40 ,if we infer an uncaused cause1 we do it1 not by logical process1 but by virtue of the intuitive belief within us4 ,so substantially ,secretan1 and ,whewell1 in ,indications of a ,creator1 and in ,hist4 of ,scientific ,ideas1 #b3cba1 #cbb--8,the mind takes refuge1 in the assumption of a ,first ,cause1 from an employment inconsistent with its own nature02 8we necessarily infer a ,first ,cause1 although the paltiological sciences only point toward it1 but do not lead us to it40 ,d4 ,granting that the cause of the universe has not itself been caused1 it is impossible to show that this cause is not finite1 like the universe itself4 ,the causal principle requires a cause no greater than just sufficient to account for the effect4 ,we cannot therefore infer an infinite cause1 unless the universe is infinite--which cannot be proved1 but can only be assumed--and this is assuming an infinite in order to prove an infinite4 ,all we know of the universe is finite4 ,an infinite universe implies infinite number4 ,but no number can be infinite1 for to any number1 however great1 a unit can be added1 which shows that it was not infinite before4 ,here again we see that the most approved forms of the ,cosmological ,argument are obliged to avail themselves of the intuition of the infinite1 to supplement the logical process4 ,versus ,martineau1 ,study1 #a3daf--8,though we cannot directly infer the infinitude of ,god from a limited creation1 indirectly we may exclude every other position by resort to its unlimited scene of existence 7space740 ,but this would equally warrant our belief in the infinitude of our fellow men4 ,or1 it is the argument of ,clarke and ,gillespie 7see ,ontological ,argument below74 ,schiller1 ,die ,grsse der ,welt1 seems to hold to a boundless universe4 ,he represents a tired spirit as seeking the last limit of creation4 ,a second pilgrim meets him from the spaces beyond with the words3 8,steh6 du segelst umsonst1--vor dir ,unendlichkeit0--8,hold6 thou journeyest in vain1--before thee is only ,infinity40 ,on the law of parsimony1 see ,sir ,wm4 ,hamilton1 ,discussions1 #fbh4 #b4 ,the value of the ,cosmological ,argument1 then1 is simply this1--it proves the existence of some cause of the universe indefinitely great4 ,when we go beyond this and ask whether this cause is a cause of being1 or merely a cause of change1 to the universe2 whether it is a cause apart from the universe1 or one with it2 whether it is an eternal cause1 or a cause dependent upon some other cause2 whether it is intelligent or unintelligent1 infinite or finite1 one or many1--this argument cannot assure us4 ,on the whole argument1 see ,flint1 ,theism1 #ic-acj2 ,mozley1 ,essays1 ,hist4 and ,theol41 #b3dad-ddd2 ,hedge1 ,ways of the ,spirit1 #adh-aed2 ,studien und ,kritiken1 #ahgf3i-ca4 ,,ii4 ,the ,teleological ,argument1 or ,argument from ,order and ,useful ,collocation in ,nature4 ,this is not properly an argument from design to a designer2 for that design implies a designer is simply an identical proposition4 ,it may be more correctly stated as follows3 ,order and useful collocation pervading a system respectively imply intelligence and purpose as the cause of that order and collocation4 ,since order and useful collocation pervade the universe1 there must exist an intelligence adequate to the production of this order1 and a will adequate to direct this collocation to useful ends4 ,etymologically1 8teleological argument0 argument to ends or final causes1 that is1 8causes which1 beginning as a thought1 work themselves out into a fact as an end or result0 7,porter1 ,hum4 ,intellect1 #eib-fah72--;health1 for example1 is the final cause of exercise1 while exercise is the efficient cause of health4 ,this definition of the argument would be broad enough to cover the proof of a designing intelligence drawn from the constitution of man4 ,this last1 however1 is treated as a part of the ,anthropological ,argument1 which follows this1 and the ,teleological ,argument covers only the proof of a designing intelligence drawn from nature4 ,hence ,kant1 ,critique of ,pure ,reason 7,bohn's trans471 #cha1 calls it the physico-theological argument4 ,on methods of stating the argument1 see ,bib4 ,sac41 ,oct4 #ahfg3fbe4 ,see also ,hedge1 ,ways of the ,spirit1 #aee-ahe2 ,mozley1 ,essays ,hist4 and ,theol41 #b3cfe-dac4 ,hicks1 in his ,critique of ,design-,arguments1 #cdg-chi1 makes two arguments instead of one3 7#a7 the argument from order to intelligence1 to which he gives the name ,eutaxiological2 7#b7 the argument from adaptation to purpose1 to which he would restrict the name ,teleological4 ,he holds that teleology proper cannot prove intelligence1 because in speaking of 8ends0 at all1 it must assume the very intelligence which it seeks to prove2 that it actually does prove simply the intentional exercise of an intelligence whose existence has been previously established4 8,circumstances1 forces or agencies converging to a definite rational result imply volition--imply that this result is intended--is an end4 ,this is the major premise of this new teleology40 ,he objects to the term 8final cause40 ,the end is not a cause at all--it is a motive4 ,the characteristic element of cause is power to produce an effect4 ,ends have no such power4 ,the will may choose them or set them aside4 ,as already assuming intelligence1 ends cannot prove intelligence4 ,with this in the main we agree1 and count it a valuable help to the statement and understanding of the argument4 ,in the very observation of order1 however1 as well as in arguing from it1 we are obliged to assume the same all-arranging intelligence4 ,we see no objection therefore to making ,eutaxiology the first part of the ,teleological ,argument1 as we do above4 ,see review of ,hicks1 in ,meth4 ,quar4 ,rev41 ,july1 #ahhc3efi-egf4 ,we proceed however to certain #a4 ,further explanations4 ,a4 ,the major premise expresses a primitive conviction4 ,it is not invalidated by the objections3 7a7 that order and useful collocation may exist without being purposed--for we are compelled by our very mental constitution to deny this in all cases where the order and collocation pervade a system3 7b7 that order and useful collocation may result from the mere operation of physical forces and laws--for these very forces and laws imply1 instead of excluding1 an originating and superintending intelligence and will4 ,janet1 in his work on ,final ,causes1 #h1 denies that finality is a primitive conviction1 like causality1 and calls it the result of an induction4 ,he therefore proceeds from 7#a7 marks of order and useful collocation to 7#b7 finality in nature1 and then to 7#c7 an intelligent cause of this finality or 8pre-conformity to future event40 ,so ,diman1 ,theistic ,argument1 #aje1 claims simply that1 as change requires cause1 so orderly change requires intelligent cause4 ,we have shown1 however1 that induction and argument of every kind presupposes intuitive belief in final cause4 ,nature does not give us final cause2 but no more does she give us efficient cause4 ,mind gives us both1 and gives them as clearly upon one experience as after a thousand4 ,ladd3 8,things have mind in them3 else they could not be minded by us40 ,the ,duke of ,argyll told ,darwin that it seemed to him wholly impossible to ascribe the adjustments of nature to any other agency than that of mind4 8,well10 said ,darwin1 8that impression has often come upon me with overpowering force4 ,but then1 at other times1 it all seems--20 and then he passed his hands over his eyes1 as if to indicate the passing of a vision out of sight4 ,darwinism is not a refutation of ends in nature1 but only of a particular theory with regard to the way in which ends are realized in the organic world4 ,darwin would begin with an infinitesimal germ1 and make all the subsequent development unteleological2 see ,schurman1 ,belief in ,god1 #aic4 7a7 ,illustration of unpurposed order in the single throwing of 8double sixes10--constant throwing of double sixes indicates design4 ,so arrangement of detritus at mouth of river1 and warming pans sent to the ,west ,indies1--useful but not purposed4 ,momerie1 ,christianity and ,evolution1 #gb--8;,it is only within narrow limits that seemingly purposeful arrangements are produced by chance4 ,and therefore1 as the signs of purpose increase1 the presumption in favor of their accidental origin diminishes40 ,elder1 ,ideas from ,nature1 #ha1 #hb--8,the uniformity of a boy's marbles shows them to be products of design4 ,a single one might be accidental1 but a dozen cannot be4 ,so atomic uniformity indicates manufacture40 ,illustrations of purposed order1 in ,beattie's garden1 ,tillotson's blind men1 ,kepler's salad4 ,dr4 ,carpenter3 8,the atheist is like a man examining the machinery of a great mill1 who1 finding that the whole is moved by a shaft proceeding from a brick wall1 infers that the shaft is a sufficient explanation of what he sees1 and that there is no moving power behind it40 ,lord ,kelvin3 8,the atheistic idea is nonsensical40 ,j4 ,g4 ,paton1 ,life1 #b3aia--,the sinking of a well on the island of ,aniwa convinces the cannibal chief ,namakei that ,jehovah ,god exists1 the invisible ,one4 ,see ,chauncey ,wright1 in ,n4 ,y4 ,nation1 ,jan4 #ae1 #ahgd2 ,murphy1 ,scientific ,bases of ,faith1 #bjh4 7b7 ,bowne1 ,review of ,herbert ,spencer1 #bca-bdg--8,law is method1 not cause4 ,a man cannot offer the very fact to be explained1 as its sufficient explanation40 ,martineau1 ,essays1 #a3add--8,patterned damask1 made not by the weaver1 but by the loom80 ,dr4 ,stevenson3 8,house requires no architect1 because it is built by stone-masons and carpenters80 ,joseph ,cook3 8,natural law without ,god behind it is no more than a glove without a hand in it1 and all that is done by the gloved hand of ,god in nature is done by the hand and not by the glove4 ,evolution is a process1 not a power2 a method of operation1 not an operator4 ,a book is not written by the laws of spelling and grammar1 but according to those laws4 ,so the book of the universe is not written by the laws of heat1 electricity1 gravitation1 evolution1 but according to those laws40 ,g4 ,f4 ,wright1 ,ant4 and ,orig4 of ,hum4 ,race1 lecture ,,ix--8,it is impossible for evolution to furnish evidence which shall drive design out of nature4 ,it can only drive it back to an earlier point of entrance1 thereby increasing our admiration for the power of the ,creator to accomplish ulterior designs by unlikely means40 ,evolution is only the method of ,god4 ,it has to do with the how1 not with the why1 of phenomena1 and therefore is not inconsistent with design1 but rather is a new and higher illustration of design4 ,henry ,ward ,beecher3 8,design by wholesale is greater than design by retail40 ,frances ,power ,cobbe3 8,it is a singular fact that1 whenever we find out how a thing is done1 our first conclusion seems to be that ,god did not do it40 ,why should we say3 8,the more law1 the less ,god80 ,the theist refers the phenomena to a cause that knows itself and what it is doing2 the atheist refers them to a power which knows nothing of itself and what it is doing 7,bowne74 ,george ,john ,romanes said that1 if ,god be immanent1 then all natural causation must appear to be mechanical1 and it is no argument against the divine origin of a thing to prove it due to natural causation3 8,causes in nature do not obviate the necessity of a cause in nature40 ,shaler1 ,interpretation of ,nature1 #dg--;,evolution shows that the direction of affairs is under control of something like our own intelligence3 8,evolution spells ,purpose40 ,clarke1 ,christ4 ,theology1 #aje--8,the modern doctrine of evolution has been awake to the existence of innumerable ends within the universe1 but not to the one great end for the universe itself40 ,huxley1 ,critiques and ,addresses1 #bgd1 #bge1 #cjg--8,the teleological and mechanical views of the universe are not mutually exclusive40 ,sir ,william ,hamilton1 ,metaphysics3 8,intelligence stands first in the order of existence4 ,efficient causes are preceded by final causes40 ,see also ,thornton1 ,old ,fashioned ,ethics1 #aii-bfe2 ,archbp4 ,temple1 ,bampton ,lect41 #ahhd3ii-abc2 ,owen1 ,anat4 of ,vertebrates1 #c3gif2 ,peirce1 ,ideality in the ,physical ,sciences1 #a-ce2 ,newman ,smyth1 ,through ,science to ,faith1 #if2 ,fisher1 ,nat4 and ,meth4 of ,rev41 #ace4 ,b4 ,the minor premise expresses a working-principle of all science1 namely1 that all things have their uses1 that order pervades the universe1 and that the methods of nature are rational methods4 ,evidences of this appear in the correlation of the chemical elements to each other2 in the fitness of the inanimate world to be the basis and support of life2 in the typical forms and unity of plan apparent in the organic creation2 in the existence and coperation of natural laws2 in cosmical order and compensations4 ,this minor premise is not invalidated by the objections3 7a7 ,that we frequently misunderstand the end actually subserved by natural events and objects2 for the principle is1 not that we necessarily know the actual end1 but that we necessarily believe that there is some end1 in every case of systematic order and collocation4 7b7 ,that the order of the universe is manifestly imperfect2 for this1 if granted1 would argue1 not absence of contrivance1 but some special reason for imperfection1 either in the limitations of the contriving intelligence itself1 or in the nature of the end sought 7as1 for example1 correspondence with the moral state and probation of sinners74 ,the evidences of order and useful collocation are found both in the indefinitely small and the indefinitely great4 ,the molecules are manufactured articles2 and the compensations of the solar system which provide that a secular flattening of the earth's orbit shall be made up for by a secular rounding of that same orbit1 alike show an intelligence far transcending our own2 see ,cooke1 ,religion and ,chemistry1 and ,credentials of ,science1 #bc--8;,beauty is the harmony of relations which perfect fitness produces2 law is the prevailing principle which underlies that harmony4 ,hence both beauty and law imply design4 ,from energy1 fitness1 beauty1 order1 sacrifice1 we argue might1 skill1 perfection1 law1 and love in a ,supreme ,intelligence4 ,christianity implies design1 and is the completion of the design argument40 ,pfleiderer1 ,philos4 ,religion1 #a3afh--8;,a good definition of beauty is immanent purposiveness1 the teleological ideal background of reality1 the shining of the ,idea through phenomena40 ,bowne1 ,philos4 ,theism1 #he--8;,design is never causal4 ,it is only ideal1 and it demands an efficient cause for its realization4 ,if ice is not to sink1 and to freeze out life1 there must be some molecular structure which shall make its bulk greater than that of an equal weight of water40 ,jackson1 ,theodore ,parker1 #cee--8,rudimentary organs are like the silent letters in many words1--both are witnesses to a past history2 and there is intelligence in their preservation40 ,diman1 ,theistic ,argument3 8,not only do we observe in the world the change which is the basis of the ,cosmological ,argument1 but we perceive that this change proceeds according to a fixed and invariable rule4 ,in inorganic nature1 general order1 or regularity2 in organic nature1 special order or adaptation40 ,bowne1 ,review of ,h4 ,spencer1 #aac-aae1 #bbd-bcj3 8,inductive science proceeds upon the postulate that the reasonable and the natural are one40 ,this furnished the guiding clue to ,harvey and ,cuvier2 see ,whewell1 ,hist4 ,induct4 ,sciences1 #b3dhi-dia4 ,kant3 8,the anatomist must assume that nothing in man is in vain40 ,aristotle3 8,nature makes nothing in vain40 ,on molecules as manufactured articles1 see ,maxfield1 in ,nature1 ,sept4 #be1 #ahgc4 ,see also ,tulloch1 ,theism1 #aaf1 #abj2 ,le,conte1 ,religion and ,science1 lect4 #b and #c2 ,mc,cosh1 ,typical ,forms1 #ha1 #dbj2 ,agassiz1 ,essay on ,classification1 #i1 #aj2 ,bib4 ,sac41 #ahdi3fbf and #ahej3fac2 ,hopkins1 in ,princeton ,review1 #ahhb3aha4 7a7 ,design1 in fact that rivers always run by large towns8 that springs are always found at gambling places8 ,plants made for man1 and man for worms8 ,voltaire3 8,noses are made for spectacles--let us wear them60 ,pope3 8,while man exclaims #8,see all things for my use1' #8,see man for mine1' replies the pampered goose40 ,cherries do not ripen in the cold of winter when they do not taste as well1 and grapes do not ripen in the heat of summer when the new wine would turn to vinegar8 ,nature divides melons into sections for convenience in family eating8 ,cork-tree made for bottle-stoppers8 ,the child who was asked the cause of salt in the ocean1 attributed it to codfish1 thus dimly confounding final cause with efficient cause4 ,teacher3 8,what are marsupials80 ,pupil3 8,animals that have pouches in their stomachs40 ,teacher3 8,and what do they have pouches for80 ,pupil3 8,to crawl into and conceal themselves in1 when they are pursued40 ,why are the days longer in summer than in winter8 ,because it is the property of all natural objects to elongate under the influence of heat4 ,a ,jena professor held that doctors do not exist because of disease1 but that diseases exist precisely in order that there may be doctors4 ,kepler was an astronomical ,don ,quixote4 ,he discussed the claims of eleven different damsels to become his second wife1 and he likened the planets to huge animals rushing through the sky4 ,many of the objections to design arise from confounding a part of the creation with the whole1 or a structure in the process of development with a structure completed4 ,for illustrations of mistaken ends1 see ,janet1 ,final ,causes4 7b7 ,alphonso of ,castile took offense at the ,ptolemaic ,system1 and intimated that1 if he had been consulted at the creation1 he could have suggested valuable improvements4 ,lange1 in his ,history of ,materialism1 illustrates some of the methods of nature by millions of gun barrels shot in all directions to kill a single hare2 by ten thousand keys bought at haphazard to get into a shut room2 by building a city in order to obtain a house4 ,is not the ice a little overdone about the poles8 ,see ,john ,stuart ,mill's indictment of nature1 in his posthumous ,essays on ,religion1 #bi--8,nature impales men1 breaks men as if on a wheel1 casts them to be devoured by wild beasts1 crushes them with stones like the first ,christian martyr1 starves them with hunger1 freezes them with cold1 poisons them with the quick or slow venom of her exhalations1 and has hundreds of other hideous deaths in reserve1 such as the ingenious cruelty of a ,nabis or a ,domitian never surpassed40 ,so argue ,schopenhauer and ,von ,hartmann4 ,the doctrine of evolution answers many of these objections1 by showing that order and useful collocation in the system as a whole is necessarily and cheaply purchased by imperfection and suffering in the initial stages of development4 ,the question is3 ,does the system as a whole imply design8 ,my opinion is of no value as to the usefulness of an intricate machine the purpose of which ,i do not know4 ,if ,i stand at the beginning of a road and do not know whither it leads1 it is presumptuous in me to point out a more direct way to its destination4 ,bowne1 ,philos4 of ,theism1 #bj-bb--8;,in order to counterbalance the impressions which apparent disorder and immorality in nature make upon us1 we have to assume that the universe at its root is not only rational1 but good4 ,this is faith1 but it is an act on which our whole moral life depends40 ,metaphysics1 #afe--8,the same argument which would deny mind in nature denies mind in man40 ,fisher1 ,nat4 and ,meth4 of ,rev41 #bfd--8;,fifty years ago1 when the crane stood on top of the tower of unfinished ,cologne ,cathedral1 was there no evidence of design in the whole structure80 ,yet we concede that1 so long as we cannot with ,john ,stuart ,mill explain the imperfections of the universe by any limitations in the ,intelligence which contrived it1 we are shut up to regarding them as intended to correspond with the moral state and probation of sinners which ,god foresaw and provided for at the creation4 ,evil things in the universe are symbols of sin1 and helps to its overthrow4 ,see ,bowne1 ,review of ,h4 ,spencer1 #bfd1 #bfe2 ,mc,cosh1 ,christ4 and ,positivism1 #hb sq42 ,martineau1 ,essays1 #a3ej1 and ,study1 #a3cea-cih2 ,porter1 ,hum4 ,intellect1 #eii2 ,mivart1 ,lessons from ,nature1 #cff-cga2 ,princeton ,rev41 #ahgh3bgb-cjc2 ,shaw1 on ,positivism4 #b4 ,defects of the ,teleological ,argument4 ,these attach not to the premises but to the conclusion sought to be drawn therefrom4 ,a4 ,the argument cannot prove a personal ,god4 ,the order and useful collocations of the universe may be only the changing phenomena of an impersonal intelligence and will1 such as pantheism supposes4 ,the finality may be only immanent finality4 ,there is such a thing as immanent and unconscious finality4 ,national spirit1 without set purpose1 constructs language4 ,the bee works unconsciously to ends4 ,strato of ,lampsacus regarded the world as a vast animal4 ,aristotle1 ,phys41 #b3h--8,plant the ship-builder's skill within the timber itself1 and you have the mode in which nature produces40 ,here we see a dim anticipation of the modern doctrine of development from within instead of creation from without4 ,neander3 8,the divine work goes on from within outward40 ,john ,fiske3 8,the argument from the watch has been superseded by the argument from the flower40 ,iverach1 ,theism1 #ia--8,the effect of evolution has been simply to transfer the cause from a mere external influence working from without to an immanent rational principle40 ,martineau1 ,study1 #a3cdi1 #cej--8,theism is in no way committed to the doctrine of a ,god external to the world 444 nor does intelligence require1 in order to gain an object1 to give it externality40 ,newman ,smyth1 ,place of ,death1 #fb-hj--8,the universe exists in some all-pervasive ,intelligence4 ,suppose we could see a small heap of brick1 scraps of metal1 and pieces of mortar1 gradually shaping themselves into the walls and interior structure of a building1 adding needed material as the work advanced1 and at last presenting in its completion a factory furnished with varied and finely wrought machinery4 ,or1 a locomotive carrying a process of self-repair to compensate for wear1 growing and increasing in size1 detaching from itself at intervals pieces of brass or iron endowed with the power of growing up step by step into other locomotives capable of running themselves and of reproducing new locomotives in their turn40 ,so nature in its separate parts may seem mechanical1 but as a whole it is rational4 ,weismann does not 8disown a directive power10--only this power is 8behind the mechanism as its final cause 444 it must be teleological40 ,impressive as are these evidences of intelligence in the universe as a whole1 and increased in number as they are by the new light of evolution1 we must still hold that nature alone cannot prove that this intelligence is personal4 ,hopkins1 ,miscellanies1 #ah-cf--8,so long as there is such a thing as impersonal and adapting intelligence in the brute creation1 we cannot necessarily infer from unchanging laws a free and personal ,god40 ,see ,fisher1 ,supernat4 ,origin of ,christianity1 #egf-egh4 ,kant shows that the argument does not prove intelligence apart from the world 7,critique1 #cgj74 ,we must bring mind to the world1 if we would find mind in it4 ,leave out man1 and nature cannot be properly interpreted3 the intelligence and will in nature may still be unconscious4 ,but1 taking in man1 we are bound to get our idea of the intelligence and will in nature from the highest type of intelligence and will we know1 and that is man's4 8,nullus in microcosmo spiritus1 nullus in macrocosmo ,deus40 8,we receive but what we give1 ,and in our life alone does ,nature live40 ,the ,teleological ,argument therefore needs to be supplemented by the ,anthropological ,argument1 or the argument from the mental and moral constitution of man4 ,by itself1 it does not prove a ,creator4 ,see ,calderwood1 ,moral ,philosophy1 #bf2 ,ritter1 ,hist4 ,anc4 ,philos41 bk4 #i1 chap4 #f2 ,foundations of our ,faith1 #ch2 ,murphy1 ,scientific ,bases1 #bae2 ,habit and ,intelligence1 #b3f1 and chap4 #bg4 ,on immanent finality1 see ,janet1 ,final ,causes1 #cde-dae2 ,diman1 ,theistic ,argument1 #bja-bjc4 ,since righteousness belongs only to personality1 this argument cannot prove righteousness in ,god4 ,flint1 ,theism1 #ff--8,power and ,intelligence alone do not constitute ,god1 though they be infinite4 ,a being may have these1 and1 if lacking righteousness1 may be a devil40 ,here again we see the need of the ,anthropological ,argument to supplement this4 ,b4 ,even if this argument could prove personality in the intelligence and will that originated the order of the universe1 it could not prove either the unity1 the eternity1 or the infinity of ,god2 not the unity--for the useful collocations of the universe might be the result of oneness of counsel1 instead of oneness of essence1 in the contriving intelligence2 not the eternity--for a created demiurge might conceivably have designed the universe2 not the infinity--since all marks of order and collocation within our observation are simply finite4 ,diman asserts 7,theistic ,argument1 #aad7 that all the phenomena of the universe must be due to the same source--since all alike are subject to the same method of sequence1 e4 g41 gravitation--and that the evidence points us irresistibly to some one explanatory cause4 ,we can regard this assertion only as the utterance of a primitive belief in a first cause1 not as the conclusion of logical demonstration1 for we know only an infinitesimal part of the universe4 ,from the point of view of the intuition of an ,absolute ,reason1 however1 we can cordially assent to the words of ,f4 ,l4 ,patton3 8,when we consider ,matthew ,arnold's #8stream of tendency1' ,spencer's #8unknowable1' ,schopenhauer's #8world as will1' and ,hartmann's elaborate defence of finality as the product of unconscious intelligence1 we may well ask if the theists1 with their belief in one personal ,god1 are not in possession of the only hypothesis that can save the language of these writers from the charge of meaningless and idiotic raving0 7,journ4 ,christ4 ,philos41 ,april1 #ahhc3bhc-cjg74 ,the ancient world1 which had only the light of nature1 believed in many gods4 ,william ,james1 ,will to ,believe1 #dd--8;,if there be a divine ,spirit of the universe1 nature1 such as we know her1 cannot possibly be its ultimate word to man4 ,either there is no spirit revealed in nature1 or else it is inadequately revealed there2 and 7as all the higher religions have assumed7 what we call visible nature1 or this world1 must be but a veil and surface-show whose full meaning resides in a supplementary unseen1 or other world40 ,bowne1 ,theory of ,thought and ,knowledge1 #bcd--8;,but is not intelligence itself the mystery of mysteries8444 ,no doubt1 intellect is a great mystery4444 ,but there is a choice in mysteries4 ,some mysteries leave other things clear1 and some leave things as dark and impenetrable as ever4 ,the former is the case with the mystery of intelligence4 ,it makes possible the comprehension of everything but itself40 #c4 ,the value of the ,teleological ,argument is simply this1--it proves from certain useful collocations and instances of order which have clearly had a beginning1 or in other words1 from the present harmony of the universe1 that there exists an intelligence and will adequate to its contrivance4 ,but whether this intelligence and will is personal or impersonal1 creator or only fashioner1 one or many1 finite or infinite1 eternal or owing its being to another1 necessary or free1 this argument cannot assure us4 ,in it1 however1 we take a step forward4 ,the causative power which we have proved by the ,cosmological ,argument has now become an intelligent and voluntary power4 ,john ,stuart ,mill1 ,three ,essays on ,theism1 #afh-agj--8;,in the present state of our knowledge1 the adaptations in nature afford a large balance of probability in favor of causation by intelligence40 ,ladd holds that1 whenever one being acts upon its like1 each being undergoes changes of state that belong to its own nature under the circumstances4 ,action of one body on another never consists in transferring the state of one being to another4 ,therefore there is no more difficulty in beings that are unlike acting on one another than in beings that are like4 ,we do not transfer ideas to other minds1--we only rouse them to develop their own ideas4 ,so force also is positively not transferable4 ,bowne1 ,philos4 of ,theism1 #di1 begins with 8the conception of things interacting according to law and forming an intelligible system4 ,such a system cannot be construed by thought without the assumption of a unitary being which is the fundamental reality of the system4 #ec--,no passage of influences or forces will avail to bridge the gulf1 so long as the things are regarded as independent4 #ef--,the system itself cannot explain this interaction1 for the system is only the members of it4 ,there must be some being in them which is their reality1 and of which they are in some sense phases or manifestations4 ,in other words1 there must be a basal monism40 ,all this is substantially the view of ,lotze1 of whose philosophy see criticism in ,sthlin's ,kant1 ,lotze1 and ,ritschl1 #aaf-aef1 and especially #abc4 ,falckenberg1 ,gesch4 der neueren ,philosophie1 #ded1 shows as to ,lotze's view that his assumption of monistic unity and continuity does not explain how change of condition in one thing should1 as equalization or compensation1 follow change of condition in another thing4 ,lotze explains this actuality by the ethical conception of an all-embracing ,person4 ,on the whole argument1 see ,bib4 ,sac41 #ahdi3fcd2 ,murphy1 ,sci4 ,bases1 #baf2 ,flint1 ,theism1 #aca-baj2 ,pfleiderer1 ,die ,religion1 #a3afd-agd2 ,w4 ,r4 ,benedict1 on ,theism and ,evolution1 in ,andover ,rev41 #ahhf3cjg-cej1 #fjg-fbb4 ,,iii4 ,the ,anthropological ,argument1 or ,argument from ,man's ,mental and ,moral ,nature4 ,this is an argument from the mental and moral condition of man to the existence of an ,author1 ,lawgiver1 and ,end4 ,it is sometimes called the ,moral ,argument4 ,the common title 8,moral ,argument0 is much too narrow1 for it seems to take account only of conscience in man1 whereas the argument which this title so imperfectly designates really proceeds from man's intellectual and emotional1 as well as from his moral1 nature4 ,in choosing the designation we have adopted1 we desire1 moreover1 to rescue from the mere physicist the term 8,anthropology0--a term to which he has attached altogether too limited a signification1 and which1 in his use of it1 implies that man is a mere animal1--to him ,anthropology is simply the study of la bte humaine4 ,anthropology means1 not simply the science of man's physical nature1 origin1 and relations1 but also the science which treats of his higher spiritual being4 ,hence1 in ,theology1 the term ,anthropology designates that division of the subject which treats of man's spiritual nature and endowments1 his original state and his subsequent apostasy4 ,as an argument1 therefore1 from man's mental and moral nature1 we can with perfect propriety call the present argument the ,anthropological ,argument4 ,the argument is a complex one1 and may be divided into three parts4 #a4 ,man's intellectual and moral nature must have had for its author an intellectual and moral ,being4 ,the elements of the proof are as follows3--7a7 ,man1 as an intellectual and moral being1 has had a beginning upon the planet4 7b7 ,material and unconscious forces do not afford a sufficient cause for man's reason1 conscience1 and free will4 7c7 ,man1 as an effect1 can be referred only to a cause possessing self-consciousness and a moral nature1 in other words1 personality4 ,this argument is is part an application to man of the principles of both the ,cosmological and the ,teleological ,arguments4 ,flint1 ,theism1 #gd--8;,although causality does not involve design1 nor design goodness1 yet design involves causality1 and goodness both causality and design40 ,jacobi3 8,nature conceals ,god2 man reveals him40 ,man is an effect4 ,the history of the geologic ages proves that man has not always existed1 and even if the lower creatures were his progenitors1 his intellect and freedom are not eternal a parte ante4 ,we consider man1 not as a physical1 but as a spiritual1 being4 ,thompson1 ,christian ,theism1 #ge--8;,every true cause must be sufficient to account for the effect40 ,locke1 ,essay1 book #d1 chap4 #aj--8;,cogitable existence cannot be produced out of incogitable40 ,martineau1 ,study of ,religion1 #a3beh sq4 ,even if man had always existed1 however1 we should not need to abandon the argument4 ,we might start1 not from beginning of existence1 but from beginning of phenomena4 ,i might see ,god in the world1 just as ,i see thought1 feeling1 will1 in my fellow men4 ,fullerton1 ,plain ,argument for ,god3 ,i do not infer you1 as cause of the existence of your body3 ,i recognize you as present and working through your body4 ,its changes of gesture and speech reveal a personality behind them4 ,so ,i do not need to argue back to a ,being who once caused nature and history2 ,i recognize a present ,being1 exercising wisdom and power1 by signs such as reveal personality in man4 ,nature is itself the ,watchmaker manifesting himself in the very process of making the watch4 ,this is the meaning of the noble ,epilogue to ,robert ,browning's ,dramatis ,person1 #beb--8,that one ,face1 far from vanish1 rather grows1 ,or decomposes but to recompose1 ,become my universe that feels and knows40 8,that ,face10 said ,mr4 ,browning to ,mrs4 ,orr1 8,that ,face is the face of ,christ2 that is how ,i feel him40 ,nature is an expression of the mind and will of ,christ1 as my face is an expression of my mind and will4 ,but in both cases1 behind and above the face is a personality1 of which the face is but the partial and temporary expression4 ,bowne1 ,philos4 ,theism1 #ajd1 #ajg--8,my fellow beings act as if they had thought1 feeling1 and will4 ,so nature looks as if thought1 feeling1 and will were behind it4 ,if we deny mind in nature1 we must deny mind in man4 ,if there be no controlling mind in nature1 moreover1 there can be none in man1 for if the basal power is blind and necessary1 then all that depends upon it is necessitated also40 ,le,conte1 in ,royce's ,conception of ,god1 #dd--8,there is only one place in the world where we can get behind physical phenomena1 behind the veil of matter1 namely1 in our own brain1 and we find there a self1 a person4 ,is it not reasonable that1 if we could get behind the veil of nature1 we should find the same1 that is1 a ,person8 ,but if so1 we must conclude1 an infinite ,person1 and therefore the only complete ,personality that exists4 ,perfect personality is not only self-conscious1 but self-existent4 ,they are only imperfect images1 and1 as it were1 separated fragments1 of the infinite ,personality of ,god40 ,personality self-consciousness self-determination in view of moral ends4 ,the brute has intelligence and will1 but has neither self-consciousness1 conscience1 nor free-will4 ,see ,julius ,mller1 ,doctrine of ,sin1 #a3gf sq4 ,diman1 ,theistic ,argument1 #ia1 #bea--8,suppose #8the intuitions of the moral faculty are the slowly organized results of experience received from the race'2 still1 having found that the universe affords evidence of a supremely intelligent cause1 we may believe that man's moral nature affords the highest illustration of its mode of working02 #ceh--8,shall we explain the lower forms of will by the higher1 or the higher by the lower80 #b4 ,man's moral nature proves the existence of a holy ,lawgiver and ,judge4 ,the elements of the proof are3--7a7 ,conscience recognizes the existence of a moral law which has supreme authority4 7b7 ,known violations of this moral law are followed by feelings of ill-desert and fears of judgment4 7c7 ,this moral law1 since it is not self-imposed1 and these threats of judgment1 since they are not self-executing1 respectively argue the existence of a holy will that has imposed the law1 and of a punitive power that will execute the threats of the moral nature4 ,see ,bishop ,butler's ,sermons on ,human ,nature1 in ,works1 ,bohn's ed41 #che-dad4 ,butler's great discovery was that of the supremacy of conscience in the moral constitution of man3 8,had it strength as it has right1 had it power as it has manifest authority1 it would absolutely govern the world40 ,conscience the moral judiciary of the soul--not law1 nor sheriff1 but judge2 see under ,anthropology4 ,diman1 ,theistic ,argument1 #bea--8;,conscience does not lay down a law2 it warns us of the existence of a law2 and not only of a law1 but of a purpose--not our own1 but the purpose of another1 which it is our mission to realize40 ,see ,murphy1 ,scientific ,bases of ,faith1 #bah sq4 ,it proves personality in the ,lawgiver1 because its utterances are not abstract1 like those of reason1 but are in the nature of command2 they are not in the indicative1 but in the imperative1 mood2 it says1 8thou shalt0 and 8thou shalt not40 ,this argues will4 ,hutton1 ,essays1 #a3aa--8;,conscience is an ideal ,moses1 and thunders from an invisible ,sinai02 8the ,atheist regards conscience not as a skylight1 opened to let in upon human nature an infinite dawn from above1 but as a polished arch or dome1 completing and reflecting the whole edifice beneath40 ,but conscience cannot be the mere reflection and expression of nature1 for it represses and condemns nature4 ,tulloch1 ,theism3 8,conscience1 like the magnetic needle1 indicates the existence of an unknown ,power which from afar controls its vibrations and at whose presence it trembles40 ,nero spends nights of terror in wandering through the halls of his ,golden ,house4 ,kant holds that faith in duty requires faith in a ,god who will defend and reward duty--see ,critique of ,pure ,reason1 #cei-chg4 ,see also ,porter1 ,human ,intellect1 #ebd4 ,kant1 in his ,metaphysic of ,ethics1 represents the action of conscience as like 8conducting a case before a court10 and he adds3 8,now that he who is accused before his conscience should be figured to be just the same person as his judge1 is an absurd representation of a tribunal2 since1 in such an event1 the accuser would always lose his suit4 ,conscience must therefore represent to itself always some other than itself as ,judge1 unless it is to arrive at a contradiction with itself40 ,see also his ,critique of the ,practical ,reason1 ,werke1 #h3bad--8;,duty1 thou sublime and mighty name1 that hast in thee nothing to attract or win1 but challengest submission2 and yet dost threaten nothing to sway the will by that which may arouse natural terror or aversion1 but merely holdest forth a ,law2 a ,law which of itself finds entrance into the mind1 and even while we disobey1 against our will compels our reverence1 a ,law in presence of which all inclinations grow dumb1 even while they secretly rebel2 what origin is there worthy of thee8 ,where can we find the root of thy noble descent1 which proudly rejects all kinship with the inclinations80 ,archbishop ,temple answers1 in his ,bampton ,lectures1 #eh1 #ei1 8,this eternal ,law is the ,eternal himself1 the almighty ,god40 ,robert ,browning3 8,the sense within me that ,i owe a debt ,assures me--,somewhere must be ,somebody1 ,ready to take his due4 ,all comes to this3 ,where due is1 there acceptance follows3 find ,him who accepts the due40 ,salter1 ,ethical ,religion1 quoted in ,pfleiderer's article on ,religionless ,morality1 ,am4 ,jour4 ,theol41 #c3bcg--8,the earth and the stars do not create the law of gravitation which they obey2 no more does man1 or the united hosts of rational beings in the universe1 create the law of duty40 ,the will expressed in the moral imperative is superior to ours1 for otherwise it would issue no commands4 ,yet it is one with ours as the life of an organism is one with the life of its members4 ,theonomy is not heteronomy but the highest autonomy1 the guarantee of our personal freedom against all servitude of man4 ,seneca3 8,deo parere libertas est40 ,knight1 ,essays in ,philosophy1 #bgb--8;,in conscience we see an #8alter ego'1 in us yet not of us1 another ,personality behind our own40 ,martineau1 ,types1 #b3aje--8,over a person only a person can have authority4444 ,a solitary being1 with no other sentient nature in the universe1 would feel no duty02 ,study1 #a3bf--8;,as ,perception gives us ,will in the shape of ,causality over against us in the ,non-,ego1 so ,conscience gives us ,will in the shape of ,authority over against us in the ,non-,ego4444 #b3g--,we cannot deduce the phenomena of character from an agent who has none40 ,hutton1 ,essays1 #a3da1 #db--8,when we disobey conscience1 the ,power which has therein ceased to move us has retired only to observe--to keep watch over us as we mould ourselves40 ,cardinal ,newman1 ,apologia1 #cgg--8,were it not for the voice speaking so clearly in my conscience and my heart1 ,i should be an atheist1 or a pantheist1 or a polytheist1 when ,i looked into the world40 #c4 ,man's emotional and voluntary nature proves the existence of a ,being who can furnish in himself a satisfying object of human affection and an end which will call forth man's highest activities and ensure his highest progress4 ,only a ,being of power1 wisdom1 holiness1 and goodness1 and all these indefinitely greater than any that we know upon the earth1 can meet this demand of the human soul4 ,such a ,being must exist4 ,otherwise man's greatest need would be unsupplied1 and belief in a lie be more productive of virtue than belief in the truth4 ,feuerbach calls ,god 8the ,brocken-shadow of man himself02 8consciousness of ,god self-consciousness02 8religion is a dream of the human soul02 8all theology is anthropology02 8man made ,god in his own image40 ,but conscience shows that man does not recognize in ,god simply his like1 but also his opposite4 ,not as ,galton3 8,piety conscience instability40 ,the finest minds are of the leaning type2 see ,murphy1 ,scientific ,bases1 #cgj2 ,augustine1 ,confessions1 #a3a--8,thou hast made us for thyself1 and our heart is restless till it finds rest in thee40 ,on ,john ,stuart ,mill--8a mind that could not find ,god1 and a heart that could not do without him0--see his ,autobiography1 and ,browne1 in ,strivings for the ,faith 7,christ4 ,ev4 ,socy471 #bei-bhg4 ,comte1 in his later days1 constructed an object of worship in ,universal ,humanity1 and invented a ritual which ,huxley calls 8,catholicism minus ,christianity40 ,see also ,tyndall1 ,belfast ,address3 8,did ,i not believe1 said a great man to me once1 that an ,intelligence exists at the heart of things1 my life on earth would be intolerable40 ,martineau1 ,types of ,ethical ,theory1 #a3eje1ejf4 ,the last line of ,schiller's ,pilgrim reads3 8,und das ,dort ist niemals hier40 ,the finite never satisfies4 ,tennyson1 ,two ,voices3 8',tis life1 whereof our nerves are scant1 ,oh life1 not death1 for which we pant2 ,more life1 and fuller1 that ,i want40 ,seth1 ,ethical ,principles1 #dai--8;,a moral universe1 an absolute moral ,being1 is the indispensable environment of the ethical life1 without which it cannot attain to its perfect growth4444 ,there is a moral ,god1 or this is no universe40 ,james1 ,will to ,believe1 #aaf--8;,a ,god is the most adequate possible object for minds framed like our own to conceive as lying at the root of the universe4 ,anything short of ,god is not a rational object1 anything more than ,god is not possible1 if man needs an object of knowledge1 feeling1 and will40 ,romanes1 ,thoughts on ,religion1 #da--8,to speak of the ,religion of the ,unknowable1 the ,religion of ,cosmism1 the ,religion of ,humanity1 where the personality of the ,first ,cause is not recognized1 is as unmeaning as it would be to speak of the love of a triangle or the rationality of the equator40 ,it was said of ,comte's system that1 8the wine of the real presence being poured out1 we are asked to adore the empty cup40 8,we want an object of devotion1 and ,comte presents us with a looking-glass0 7,martineau74 ,huxley said he would as soon adore a wilderness of apes as the ,positivist's rationalized conception of humanity4 ,it is only the ideal in humanity1 the divine element in humanity that can be worshiped4 ,and when we once conceive of this1 we cannot be satisfied until we find it somewhere realized1 as in ,jesus ,christ4 ,upton1 ,hibbert ,lectures1 #bfe-bgb--;,huxley believes that ,evolution is 8a materialized logical process02 that nothing endures save the flow of energy and 8the rational order which pervades it40 ,in the earlier part of this process1 nature1 there is no morality or benevolence4 ,but the process ends by producing man1 who can make progress only by waging moral war against the natural forces which impel him4 ,he must be benevolent and just4 ,shall we not say1 in spite of ,mr4 ,huxley1 that this shows what the nature of the system is1 and that there must be a benevolent and just ,being who ordained it8 ,martineau1 ,seat of ,authority1 #fc-fh--8,though the authority of the higher incentive is self-known1 it cannot be self-created2 for while it is in me1 it is above me4444 ,this authority to which conscience introduces me1 though emerging in consciousness1 is yet objective to us all1 and is necessarily referred to the nature of things1 irrespective of the accidents of our mental constitution4 ,it is not dependent on us1 but independent4 ,all minds born into the universe are ushered into the presence of a real righteousness1 as surely as into a scene of actual space4 ,perception reveals another than ourselves2 conscience reveals a higher than ourselves40 ,we must freely grant1 however1 that this argument from man's aspirations has weight only upon the supposition that a wise1 truthful1 holy1 and benevolent ,god exists1 who has so constituted our minds that their thinking and their affections correspond to truth and to himself4 ,an evil being might have so constituted us that all logic would lead us into error4 ,the argument is therefore the development and expression of our intuitive idea of ,god4 ,luthardt1 ,fundamental ,truths3 8,nature is like a written document containing only consonants4 ,it is we who must furnish the vowels that shall decipher it4 ,unless we bring with us the idea of ,god1 we shall find nature but dumb40 ,see also ,pfleiderer1 ,die ,religion1 #a3agd4 ,a4 ,the defects of the ,anthropological ,argument are3 7a7 ,it cannot prove a creator of the material universe4 7b7 ,it cannot prove the infinity of ,god1 since man from whom we argue is finite4 7c7 ,it cannot prove the mercy of ,god4 ,but1 ,b4 ,the value of the ,argument is1 that it assures us of the existence of a personal ,being1 who rules us in righteousness1 and who is the proper object of supreme affection and service4 ,but whether this ,being is the original creator of all things1 or merely the author of our own existence1 whether he is infinite or finite1 whether he is a ,being of simple righteousness or also of mercy1 this argument cannot assure us4 ,among the arguments for the existence of ,god1 however1 we assign to this the chief place1 since it adds to the ideas of causative power 7which we derived from the ,cosmological ,argument7 and of contriving intelligence 7which we derived from the ,teleological ,argument71 the far wider ideas of personality and righteous lordship4 ,sir ,wm4 ,hamilton1 ,works of ,reid1 #b3igd1 note ,u2 ,lect4 on ,metaph41 #a3cc--8,the only valid arguments for the existence of ,god and for the immortality of the soul rest upon the ground of man's moral nature02 8theology is wholly dependent upon psychology1 for with the proof of the moral nature of man stands or falls the proof of the existence of a ,deity40 ,but ,diman1 ,theistic ,argument1 #bdd1 very properly objects to making this argument from the nature of man the sole proof of ,deity3 8,it should be rather used to show the attributes of the ,being whose existence has been already proved from other sources02 8hence the ,anthropological ,argument is as dependent upon the ,cosmological and ,teleological ,arguments as they are upon it40 ,yet the ,anthropological ,argument is needed to supplement the conclusions of the two others4 ,those who1 like ,herbert ,spencer1 recognize an infinite and absolute ,being1 ,power and ,cause1 may yet fail to recognize this being as spiritual and personal1 simply because they do not recognize themselves as spiritual and personal beings1 that is1 do not recognize reason1 conscience and free-will in man4 ,agnosticism in philosophy involves agnosticism in religion4 ,r4 ,k4 ,eccles3 8,all the most advanced languages capitalize the word #8,god1' and the word #8,i4' 0 ,see ,flint1 ,theism1 #fh2 ,mill1 ,criticism of ,hamilton1 #b3bff2 ,dove1 ,logic of ,christian ,faith1 #baa-bcf1 #bfa-bii2 ,martineau1 ,types1 ,introd41 #c2 ,cooke1 ,religion and ,chemistry3 8,god is love2 but nature could not prove it1 and the ,lamb was slain from the foundation of the world in order to attest it40 ,everything in philosophy depends on where we begin1 whether with nature or with self1 whether with the necessary or with the free4 ,in one sense1 therefore1 we should in practice begin with the ,anthropological ,argument1 and then use the ,cosmological and ,teleological ,arguments as warranting the application to nature of the conclusions which we have drawn from man4 ,as ,god stands over against man in ,conscience1 and says to him3 8,thou02 so man stands over against ,god in ,nature1 and may say to him3 8,thou40 ,mulford1 ,republic of ,god1 #bh--8;,as the personality of man has its foundation in the personality of ,god1 so the realization by man of his own personality always brings man nearer to ,god40 ,robert ,browning3 8,quoth a young ,sadducee3 #8,reader of many rolls1 ,is it so certain we ,have1 as they tell us1 souls8' #8,son1 there is no reply6' ,the ,rabbi bit his beard3 #8,certain1 a soul have ,i--,we may have none1' he sneered4 ,thus ,karshook1 the ,hiram's ,hammer1 ,the ,right-hand ,temple-column1 ,taught babes in grace their grammar1 ,and struck the simple1 solemn40 ,it is very common at this place to treat of what are called the ,historical and the ,biblical ,arguments for the existence of ,god--the former arguing1 from the unity of history1 the latter arguing1 from the unity of the ,bible1 that this unity must in each case have for its cause and explanation the existence of ,god4 ,it is a sufficient reason for not discussing these arguments1 that1 without a previous belief in the existence of ,god1 no one will see unity either in history or in the ,bible4 ,turner1 the painter1 exhibited a picture which seemed all mist and cloud until he put a dab of scarlet into it4 ,that gave the true point of view1 and all the rest became intelligible4 ,so ,christ's coming and ,christ's blood make intelligible both the ,scriptures and human history4 ,he carries in his girdle the key to all mysteries4 ,schopenhauer1 knowing no ,christ1 admitted no philosophy of history4 ,he regarded history as the mere fortuitous play of individual caprice4 ,pascal3 8,jesus ,christ is the centre of everything1 and the object of everything1 and he that does not know him knows nothing of nature1 and nothing of himself40 ,,iv4 ,the ,ontological ,argument1 or ,argument from our ,abstract and ,necessary ,ideas4 ,this argument infers the existence of ,god from the abstract and necessary ideas of the human mind4 ,it has three forms3 #a4 ,that of ,samuel ,clarke4 ,space and time are attributes of substance or being4 ,but space and time are respectively infinite and eternal4 ,there must therefore be an infinite and eternal substance or ,being to whom these attributes belong4 ,gillespie states the argument somewhat differently4 ,space and time are modes of existence4 ,but space and time are respectively infinite and eternal4 ,there must therefore be an infinite and eternal ,being who subsists in these modes4 ,but we reply3 ,space and time are neither attributes of substance nor modes of existence4 ,the argument1 if valid1 would prove that ,god is not mind but matter1 for that could not be mind1 but only matter1 of which space and time were either attributes or modes4 ,the ,ontological ,argument is frequently called the a priori argument1 that is1 the argument from that which is logically prior1 or earlier than experience1 viz41 our intuitive ideas4 ,all the forms of the ,ontological ,argument are in this sense a priori4 ,space and time are a priori ideas4 ,see ,samuel ,clarke1 ,works1 #b3eba2 ,gillespie1 ,necessary ,existence of ,god4 ,per contra1 see ,kant1 ,critique of ,pure ,reason1 #cfd3 ,calderwood1 ,moral ,philosophy1 #bbf--8,to begin1 as ,clarke did1 with the proposition that #8something has existed from eternity1' is virtually to propose an argument after having assumed what is to be proved4 ,gillespie's form of the a priori argument1 starting with the proposition #8infinity of extension is necessarily existing1' is liable to the same objection1 with the additional disadvantage of attributing a property of matter to the ,deity40 ,h4 ,b4 ,smith says that ,brougham misrepresented ,clarke3 8,clarke's argument is in his sixth proposition1 and supposes the existence proved in what goes before4 ,he aims here to establish the infinitude and omnipresence of this ,first ,being4 ,he does not prove existence from immensity40 ,but we reply1 neither can he prove the infinity of ,god from the immensity of space4 ,space and time are neither substances nor attributes1 but are rather relations2 see ,calderwood1 ,philos4 of ,infinite1 #cca-cce2 ,cocker1 ,theistic ,conception of the ,world1 #ff-if4 ,the doctrine that space and time are attributes or modes of ,god's existence tends to materialistic pantheism like that of ,spinoza1 who held that 8the one and simple substance0 7substantia una et unica7 is known to us through the two attributes of thought and extension2 mind ,god in the mode of thought2 matter ,god in the mode of extension4 ,dove1 ,logic of the ,christian ,faith1 #abg1 says well that an extended ,god is a material ,god2 8space and time are attributes neither of matter nor mind02 8we must carry the moral idea into the natural world1 not the natural idea into the moral world40 ,see also1 ,blunt1 ,dictionary ,doct4 and ,hist4 ,theol41 #gdj2 ,porter1 ,human ,intellect1 #efg4 ,h4 ,m4 ,stanley1 on ,space and ,science1 in ,philos4 ,rev41 ,nov4 #ahih3fae--8,space is not full of things1 but things are spaceful4444 ,space is a form of dynamic appearance40 ,prof4 ,c4 ,a4 ,strong3 8,the world composed of consciousness and other existences is not in space1 though it may be in something of which space is the symbol40 #b4 ,that of ,descartes4 ,we have the idea of an infinite and perfect ,being4 ,this idea cannot be derived from imperfect and finite things4 ,there must therefore be an infinite and perfect ,being who is its cause4 ,but we reply that this argument confounds the idea of the infinite with an infinite idea4 ,man's idea of the infinite is not infinite but finite1 and from a finite effect we cannot argue an infinite cause4 ,this form of the ,ontological ,argument1 while it is a priori1 as based upon a necessary idea of the human mind1 is1 unlike the other forms of the same argument1 a posteriori1 as arguing from this idea1 as an effect1 to the existence of a ,being who is its cause4 ,a posteriori argument from that which is later to that which is earlier1 that is1 from effect to cause4 ,the ,cosmological1 ,teleological1 and ,anthropological ,arguments are arguments a posteriori4 ,of this sort is the argument of ,descartes2 see ,descartes1 ,meditation #c3 8,hc idea qu in nobis est requirit ,deum pro causa2 ,deusque proinde existit40 ,the idea in men's minds is the impression of the workman's name stamped indelibly on his work--the shadow cast upon the human soul by that unseen ,one of whose being and presence it dimly informs us4 ,blunt1 ,dict4 of ,theol41 #gci2 ,saisset1 ,pantheism1 #a3ed--8;,descartes sets out from a fact of consciousness1 while ,anselm sets out from an abstract conception02 8,descartes's argument might be considered a branch of the ,anthropological or ,moral ,argument1 but for the fact that this last proceeds from man's constitution rather than from his abstract ideas40 ,see ,bib4 ,sac41 #ahdi3fcg4 #c4 ,that of ,anselm4 ,we have the idea of an absolutely perfect ,being4 ,but existence is an attribute of perfection4 ,an absolutely perfect ,being must therefore exist4 ,but we reply that this argument confounds ideal existence with real existence4 ,our ideas are not the measure of external reality4 ,anselm1 ,proslogion1 #b--8;,id1 quo majus cogitari nequit1 non potest esse in intellectu solo40 ,see translation of the ,proslogion1 in ,bib4 ,sac41 #ahea3ebi1 #fii2 ,kant1 ,critique1 #cfh4 ,the arguments of ,descartes and ,anselm1 with ,kant's reply1 are given in their original form by ,harris1 in ,journ4 ,spec4 ,philos41 #ae3dbj-dbh4 ,the major premise here is not that all perfect ideas imply the existence of the object which they represent1 for then1 as ,kant objects1 ,i might argue from my perfect idea of a #ajj bill that ,i actually possessed the same1 which would be far from the fact4 ,so ,i have a perfect idea of a perfectly evil being1 of a centaur1 of nothing1--but it does not follow that the evil being1 that the centaur1 that nothing1 exists4 ,the argument is rather from the idea of absolute and perfect ,being--of 8that1 no greater than which can be conceived40 ,there can be but one such being1 and there can be but one such idea4 ,yet1 even thus understood1 we cannot argue from the idea to the actual existence of such a being4 ,case1 ,physical ,realism1 #agc--8;,god is not an idea1 and consequently cannot be inferred from mere ideas40 ,bowne1 ,philos4 ,theism1 #dc--,the ,ontological ,argument 8only points out that the idea of the perfect must include the idea of existence2 but there is nothing to show that the self-consistent idea represents an objective reality40 ,i can imagine the ,sea-serpent1 the ,jinn of the ,thousand and ,one ,nights1 8,the ,anthropophagi1 and men whose heads ,do grow beneath their shoulders40 ,the winged horse of ,uhland possessed every possible virtue1 and only one fault1--it was dead4 ,if every perfect idea implied the reality of its object1 there might be horses with ten legs1 and trees with roots in the air4 8,anselm's argument implies10 says ,fisher1 in ,journ4 ,christ4 ,philos41 ,jan4 #ahhc3aad1 8that existence in re is a constituent of the concept4 ,it would conclude the existence of a being from the definition of a word4 ,this inference is justified only on the basis of philosophical realism40 ,dove1 ,logic of the ,christ4 ,faith1 #ada--8,the ,ontological ,argument is the algebraic formula of the universe1 which leads to a valid conclusion with regard to real existence1 only when we fill it in with objects with which we become acquainted in the arguments a posteriori40 ,see also ,shedd1 ,hist4 ,doct41 #a3cca1 ,dogm4 ,theol41 #a3bba-bda1 and in ,presb4 ,rev41 ,april1 #ahhd3bab-bbg 7favoring the argument72 ,fisher1 ,essays1 #egd2 ,thompson1 ,christian ,theism1 #aga2 ,h4 ,b4 ,smith1 ,introd4 to ,christ4 ,theol41 #abb2 ,pfleiderer1 ,die ,religion1 #a3aha-ahg2 ,studien und ,kritiken1 #ahge3faa-fee4 ,dorner1 in his ,glaubenslehre1 #a3aig1 gives us the best statement of the ,ontological ,argument3 8,reason thinks of ,god as existing4 ,reason would not be reason1 if it did not think of ,god as existing4 ,reason only is1 upon the assumption that ,god is40 ,but this is evidently not argument1 but only vivid statement of the necessary assumption of the existence of an absolute ,reason which conditions and gives validity to ours4 ,although this last must be considered the most perfect form of the ,ontological ,argument1 it is evident that it conducts us only to an ideal conclusion1 not to real existence4 ,in common with the two preceding forms of the argument1 moreover1 it tacitly assumes1 as already existing in the human mind1 that very knowledge of ,god's existence which it would derive from logical demonstration4 ,it has value1 therefore1 simply as showing what ,god must be1 if he exists at all4 ,but the existence of a ,being indefinitely great1 a personal ,cause1 ,contriver and ,lawgiver1 has been proved by the preceding arguments2 for the law of parsimony requires us to apply the conclusions of the first three arguments to one ,being1 and not to many4 ,to this one ,being we may now ascribe the infinity and perfection1 the idea of which lies at the basis of the ,ontological ,argument--ascribe them1 not because they are demonstrably his1 but because our mental constitution will not allow us to think otherwise4 ,thus clothing him with all perfections which the human mind can conceive1 and these in illimitable fullness1 we have one whom we may justly call ,god4 ,mc,cosh1 ,div4 ,govt41 #ab1 note--8,it is at this place1 if we do not mistake1 that the idea of the ,infinite comes in4 ,the capacity of the human mind to form such an idea1 or rather its intuitive belief in an ,infinite of which it feels that it cannot form an adequate conception1 may be no proof 7as ,kant maintains7 of the existence of an infinite ,being2 but it is1 we are convinced1 the means by which the mind is enabled to invest the ,deity1 shown on other grounds to exist1 with the attributes of infinity1 i4 e41 to look on his being1 power1 goodness1 and all his perfections1 as infinite40 ,even ,flint1 ,theism1 #fh1 who holds that we reach the existence of ,god by inference1 speaks of 8necessary conditions of thought and feeling1 and ineradicable aspirations1 which force on us ideas of absolute existence1 infinity1 and perfection1 and will neither permit us to deny these perfections to ,god1 nor to ascribe them to any other being40 ,belief in ,god is not the conclusion of a demonstration1 but the solution of a problem4 ,calderwood1 ,moral ,philosophy1 #bbf--8;,either the whole question is assumed in starting1 or the ,infinite is not reached in concluding40 ,clarke1 ,christian ,theology1 #ig-aad1 divides his proof into two parts3 ,i4 ,evidence of the existence of ,god from the intellectual starting-point3 ,the discovery of ,mind in the universe is made1 #a4 through the intelligibleness of the universe to us2 #b4 through the idea of cause2 #c4 through the presence of ends in the universe4 ,,ii4 ,evidence of the existence of ,god from the religious starting-point3 ,the discovery of the good ,god is made1 #a4 through the religious nature of man2 #b4 through the great dilemma--,god the best1 or the worst2 #c4 through the spiritual experience of men1 especially in ,christianity4 ,so far as ,dr4 ,clarke's proof is intended to be a statement1 not of a primitive belief1 but of a logical process1 we must hold it to be equally defective with the three forms of proof which we have seen to furnish some corroborative evidence of ,god's existence4 ,dr4 ,clarke therefore does well to add3 8,religion was not produced by proof of ,god's existence1 and will not be destroyed by its insufficiency to some minds4 ,religion existed before argument2 in fact1 it is the preciousness of religion that leads to the seeking for all possible confirmations of the reality of ,god40 ,the three forms of proof already mentioned--the ,cosmological1 the ,teleological1 and the ,anthropological ,arguments--may be likened to the three arches of a bridge over a wide and rushing river4 ,the bridge has only two defects1 but these defects are very serious4 ,the first is that one cannot get on to the bridge2 the end toward the hither bank is wholly lacking2 the bridge of logical argument cannot be entered upon except by assuming the validity of logical processes2 this assumption takes for granted at the outset the existence of a ,god who has made our faculties to act correctly2 we get on to the bridge1 not by logical process1 but only by a leap of intuition1 and by assuming at the beginning the very thing which we set out to prove4 ,the second defect of the so-called bridge of argument is that when one has once gotten on1 he can never get off4 ,the connection with the further bank is also lacking4 ,all the premises from which we argue being finite1 we are warranted in drawing only a finite conclusion4 ,argument cannot reach the ,infinite1 and only an infinite ,being is worthy to be called ,god4 ,we can get off from our logical bridge1 not by logical process1 but only by another and final leap of intuition1 and by once more assuming the existence of the infinite ,being whom we had so vainly sought to reach by mere argument4 ,the process seems to be referred to in ,job #aa3g--8;,canst thou by searching find out ,god8 ,canst thou find out the ,almighty unto perfection80 ,as a logical process this is indeed defective1 since all logic as well as all observation depends for its validity upon the presupposed existence of ,god1 and since this particular process1 even granting the validity of logic in general1 does not warrant the conclusion that ,god exists1 except upon a second assumption that our abstract ideas of infinity and perfection are to be applied to the ,being to whom argument has actually conducted us4 ,but although both ends of the logical bridge are confessedly wanting1 the process may serve and does serve a more useful purpose than that of mere demonstration1 namely1 that of awakening1 explicating1 and confirming a conviction which1 though the most fundamental of all1 may yet have been partially slumbering for lack of thought4 ,morell1 ,philos4 ,fragments1 #agg1 #agi--8,we can1 in fact1 no more prove the existence of a ,god by a logical argument1 than we can prove the existence of an external world2 but none the less may we obtain as strong a practical conviction of the one1 as the other40 8,we arrive at a scientific belief in the existence of ,god just as we do at any other possible human truth4 ,we assume it1 as a hypothesis absolutely necessary to account for the phenomena of the universe2 and then evidences from every quarter begin to converge upon it1 until1 in process of time1 the common sense of mankind1 cultivated and enlightened by ever accumulating knowledge1 pronounces upon the validity of the hypothesis with a voice scarcely less decided and universal than it does in the case of our highest scientific convictions40 ,fisher1 ,supernat4 ,origin of ,christianity1 #egb--8,what then is the purport and force of the several arguments for the existence of ,god8 ,we reply that these proofs are the different modes in which faith expresses itself and seeks confirmation4 ,in them faith1 or the object of faith1 is more exactly conceived and defined1 and in them is found a corroboration1 not arbitrary but substantial and valuable1 of that faith which springs from the soul itself4 ,such proofs1 therefore1 are neither on the one hand sufficient to create and sustain faith1 nor are they on the other hand to be set aside as of no value40 ,a4 ,j4 ,barrett3 8,the arguments are not so much a bridge in themselves1 as they are guys1 to hold firm the great suspension-bridge of intuition1 by which we pass the gulf from man to ,god4 ,or1 while they are not a ladder by which we may reach heaven1 they are the ,ossa on ,pelion1 from whose combined height we may descry heaven40 ,anselm3 8,negligentia mihi videtur1 si postquam confirmati sumus in fide non studemus quod credimus intelligere40 ,bradley1 ,appearance and ,reality3 8,metaphysics is the finding of bad reasons for what we believe upon instinct2 but to find these reasons is no less an instinct40 ,illingworth1 ,div4 and ,hum4 ,personality1 lect4 ,,iii--8,belief in a personal ,god is an instinctive judgment1 progressively justified by reason40 ,knight1 ,essays in ,philosophy1 #bda--,the arguments are 8historical memorials of the efforts of the human race to vindicate to itself the existence of a reality of which it is conscious1 but which it cannot perfectly define40 ,h4 ,fielding1 ,the ,hearts of ,men1 #cac--8;,creeds are the grammar of religion4 ,they are to religion what grammar is to speech4 ,words are the expression of our wants2 grammar is the theory formed afterwards4 ,speech never proceeded from grammar1 but the reverse4 ,as speech progresses and changes from unknown causes1 grammar must follow40 ,pascal3 8,the heart has reasons of its own which the reason does not know40 ,frances ,power ,cobbe3 8,intuitions are ,god's tuitions40 ,on the whole subject1 see ,cudworth1 ,intel4 ,system1 #c3db2 ,calderwood1 ,philos4 of ,infinite1 #aej sq42 ,curtis1 ,human ,element in ,inspiration1 #bdb2 ,peabody1 in ,andover ,rev41 ,july1 #ahhd2 ,hahn1 ,history of ,arguments for ,existence of ,god2 ,lotze1 ,philos4 of ,religion1 #h-cd2 ,am4 ,jour4 ,theol41 ,jan4 #aijf3ec-ga4 ,hegel1 in his ,logic1 page #c1 speaking of the disposition to regard the proofs of ,god's existence as the only means of producing faith in ,god1 says3 8,such a doctrine would find its parallel1 if we said that eating was impossible before we had acquired a knowledge of the chemical1 botanical and zological qualities of our food2 and that we must delay digestion till we had finished the study of anatomy and physiology40 ,it is a mistake to suppose that there can be no religious life without a correct theory of life4 ,must ,i refuse to drink water or to breathe air1 until ,i can manufacture both for myself8 ,some things are given to us4 ,among these things are 8grace and truth0 7,john #a3ag2 cf4 #i74 ,but there are ever those who are willing to take nothing as a free gift1 and who insist on working out all knowledge1 as well as all salvation1 by processes of their own4 ,pelagianism1 with its denial of the doctrines of grace1 is but the further development of a rationalism which refuses to accept primitive truths unless these can be logically demonstrated4 ,since the existence of the soul1 of the world1 and of ,god cannot be proved in this way1 rationalism is led to curtail1 or to misinterpret1 the deliverances of consciousness1 and hence result certain systems now to be mentioned4 ,chapter ,,iii4 ,erroneous ,explanations1 ,and ,conclusion4 ,any correct explanation of the universe must postulate an intuitive knowledge of the existence of the external world1 of self1 and of ,god4 ,the desire for scientific unity1 however1 has occasioned attempts to reduce these three factors to one1 and according as one or another of the three has been regarded as the all-inclusive principle1 the result has been ,materialism1 ,materialistic ,idealism1 or ,idealistic ,pantheism4 ,this scientific impulse is better satisfied by a system which we may designate as ,ethical ,monism4 ,we may summarize the present chapter as follows3 #a4 ,materialism3 ,universe ,atoms4 ,reply3 ,atoms can do nothing without force1 and can be nothing 7intelligible7 without ideas4 #b4 ,materialistic ,idealism3 ,universe ,force ,ideas4 ,reply3 ,ideas belong to ,mind1 and ,force can be exerted only by ,will4 #c4 ,idealistic ,pantheism3 ,universe ,immanent and ,impersonal ,mind and ,will4 ,reply3 ,spirit in man shows that the ,infinite ,spirit must be ,transcendent and ,personal ,mind and ,will4 ,we are led from these three forms of error to a conclusion which we may denominate #d4 ,ethical ,monism3 ,universe ,finite1 partial1 graded manifestation of the divine ,life2 ,matter being ,god's self-limitation under the law of necessity1 ,humanity being ,god's self-limitation under the law of freedom1 ,incarnation and ,atonement being ,god's self-limitations under the law of grace4 ,metaphysical ,monism1 or the doctrine of one ,substance1 ,principle1 or ,ground of ,being1 is consistent with ,psychological ,dualism1 or the doctrine that the soul is personally distinct from matter on the one hand and from ,god on the other4 ,i4 ,materialism4 ,materialism is that method of thought which gives priority to matter1 rather than to mind1 in its explanations of the universe4 ,upon this view1 material atoms constitute the ultimate and fundamental reality of which all things1 rational and irrational1 are but combinations and phenomena4 ,force is regarded as a universal and inseparable property of matter4 ,the element of truth in materialism is the reality of the external world4 ,its error is in regarding the external world as having original and independent existence1 and in regarding mind as its product4 ,materialism regards atoms as the bricks of which the material universe1 the house we inhabit1 is built4 ,sir ,william ,thomson 7,lord ,kelvin7 estimates that1 if a drop of water were magnified to the size of our earth1 the atoms of which it consists would certainly appear larger than boy's marbles1 and yet would be smaller than billiard balls4 ,of these atoms1 all things1 visible and invisible1 are made4 ,mind1 with all its activities1 is a combination or phenomenon of atoms4 8,man ist was er iszt3 ohne ,phosphor kein ,gedanke0--8,one is what he eats3 without phosphorus1 no thought40 ,ethics is a bill of fare2 and worship1 like heat1 is a mode of motion4 ,agassiz1 however1 wittily asked3 8,are fishermen1 then1 more intelligent than farmers1 because they eat so much fish1 and therefore take in more phosphorus80 ,it is evident that much is here attributed to atoms which really belongs to force4 ,deprive atoms of force1 and all that remains is extension1 which space zero4 ,moreover1 8if atoms are extended1 they cannot be ultimate1 for extension implies divisibility1 and that which is conceivably divisible cannot be a philosophical ultimate4 ,but1 if atoms are not extended1 then even an infinite multiplication and combination of them could not produce an extended substance4 ,furthermore1 an atom that is neither extended substance nor thinking substance is inconceivable4 ,the real ultimate is force1 and this force cannot be exerted by nothing1 but1 as we shall hereafter see1 can be exerted only by a personal ,spirit1 for this alone possesses the characteristics of reality1 namely1 definiteness1 unity1 and activity40 ,not only force but also intelligence must be attributed to atoms1 before they can explain any operation of nature4 ,herschel says not only that 8the force of gravitation seems like that of a universal will10 but that the atoms themselves1 in recognizing each other in order to combine1 show a great deal of 8presence of mind40 ,ladd1 ,introd4 to ,philosophy1 #bfi--8;,a distinguished astronomer has said that every body in the solar system is behaving as if it knew precisely how it ought to behave in consistency with its own nature1 and with the behavior of every other body in the same system4444 ,each atom has danced countless millions of miles1 with countless millions of different partners1 many of which required an important modification of its mode of motion1 without ever departing from the correct step or the right time40 ,j4 ,p4 ,cooke1 ,credentials of ,science1 #ajd1 #agg1 suggests that something more than atoms is needed to explain the universe4 ,a correlating ,intelligence and ,will must be assumed4 ,atoms by themselves would be like a heap of loose nails which need to be magnetized if they are to hold together4 ,all structures would be resolved1 and all forms of matter would disappear1 if the ,presence which sustains them were withdrawn4 ,the atom1 like the monad of ,leibnitz1 is 8parvus in suo genere deus0--8a little god in its nature0--only because it is the expression of the mind and will of an immanent ,god4 ,plato speaks of men who are 8dazzled by too near a look at material things40 ,they do not perceive that these very material things1 since they can be interpreted only in terms of spirit1 must themselves be essentially spiritual4 ,materialism is the explanation of a world of which we know something--the world of mind--by a world of which we know next to nothing--the world of matter4 ,upton1 ,hibbert ,lectures1 #big1 #bih--8;,how about your material atoms and brain-molecules8 ,they have no real existence save as objects of thought1 and therefore the very thought1 which you say your atoms produce1 turns out to be the essential precondition of their own existence40 ,with this agree the words of ,dr4 ,ladd3 8,knowledge of matter involves repeated activities of sensation and reflection1 of inductive and deductive inference1 of intuitional belief in substance4 ,these are all activities of mind4 ,only as the mind has a self-conscious life1 is any knowledge of what matter is1 or can do1 to be gained4444 ,everything is real which is the permanent subject of changing states4 ,that which touches1 feels1 sees1 is more real than that which is touched1 felt1 seen40 ,h4 ,n4 ,gardner1 ,presb4 ,rev41 #ahhe3cja1 #ffe1 #fff--8,mind gives to matter its chief meaning1--hence matter alone can never explain the universe40 ,gore1 ,incarnation1 #ca--8,mind is not the product of nature1 but the necessary constituent of nature1 considered as an ordered knowable system40 ,fraser1 ,philos4 of ,theism3 8,an immoral act must originate in the immoral agent2 a physical effect is not known to originate in its physical cause40 ,matter1 inorganic and organic1 presupposes mind2 but it is not true that mind presupposes matter4 ,le,conte3 8,if ,i could remove your brain cap1 what would ,i see8 ,only physical changes4 ,but you--what do you perceive8 ,consciousness1 thought1 emotion1 will4 ,now take external nature1 the ,cosmos4 ,the observer from the outside sees only physical phenomena4 ,but must there not be in this case also--on the other side--psychical phenomena1 a ,self1 a ,person1 a ,will80 ,the impossibility of finding in matter1 regarded as mere atoms1 any of the attributes of a cause1 has led to a general abandonment of this old ,materialism of ,democritus1 ,epicurus1 ,lucretius1 ,condillac1 ,holbach1 ,feuerbach1 ,bchner2 and ,materialistic ,idealism has taken its place1 which instead of regarding force as a property of matter1 regards matter as a manifestation of force4 ,from this section we therefore pass to ,materialistic ,idealism1 and inquire whether the universe can be interpreted simply as a system of force and of ideas4 ,a quarter of a century ago1 ,john ,tyndall1 in his opening address as ,president of the ,british ,association at ,belfast1 declared that in matter was to be found the promise and potency of every form of life4 ,but in #ahih1 ,sir ,william ,crookes1 in his address as ,president of that same ,british ,association1 reversed the apothegm1 and declared that in life he saw the promise and potency of every form of matter4 ,see ,lange1 ,history of ,materialism2 ,janet1 ,materialism2 ,fabri1 ,materialismus2 ,herzog1 ,encyclopdie1 art43 ,materialismus2 but esp41 ,stallo1 ,modern ,physics1 #adh-agj4 ,in addition to the general error indicated above1 we object to this system as follows3 #a4 ,in knowing matter1 the mind necessarily judges itself to be different in kind1 and higher in rank1 than the matter which it knows4 ,we here state simply an intuitive conviction4 ,the mind1 in using its physical organism and through it bringing external nature into its service1 recognizes itself as different from and superior to matter4 ,see ,martineau1 quoted in ,brit4 ,quar41 ,april1 #ahhb3agc1 and the article of ,president ,thomas ,hill in the ,bibliotheca ,sacra1 ,april1 #aheb3cec--8;,all that is really given by the act of sense-perception is the existence of the conscious self1 floating in boundless space and boundless time1 surrounded and sustained by boundless power4 ,the material moved1 which we at first think the great reality1 is only the shadow of a real being1 which is immaterial40 ,harris1 ,philos4 ,basis of ,theism1 #cag--8;,imagine an infinitesimal being in the brain1 watching the action of the molecules1 but missing the thought4 ,so science observes the universe1 but misses ,god40 ,hebberd1 in ,journ4 ,spec4 ,philos41 ,april1 #ahhf3ace4 ,robert ,browning1 8the subtlest assertor of the soul in song10 makes the ,pope1 in ,the ,ring and the ,book1 say3 8,mind is not matter1 nor from matter1 but above40 ,so ,president ,francis ,wayland3 8,what is mind80 8,no matter40 8,what is matter80 8,never mind40 ,sully1 ,the ,human ,mind1 #b3cfi--8;,consciousness is a reality wholly disparate from material processes1 and cannot therefore be resolved into these4 ,materialism makes that which is immediately known 7our mental states7 subordinate to that which is only indirectly or inferentially known 7external things74 ,moreover1 a material entity existing per se out of relation to a cogitant mind is an absurdity40 ,as materialists work out their theory1 their so-called matter grows more and more ethereal1 until at last a stage is reached when it cannot be distinguished from what others call spirit4 ,martineau3 8,the matter they describe is so exceedingly clever that it is up to anything1 even to writing ,hamlet and discovering its own evolution4 ,in short1 but for the spelling of its name1 it does not seem to differ appreciably from our old friends1 ,mind and ,god40 ,a4 ,w4 ,momerie1 in ,christianity and ,evolution1 #ed--8;,a being conscious of his unity cannot possibly be formed out of a number of atoms unconscious of their diversity4 ,any one who thinks this possible is capable of asserting that half a dozen fools might be compounded into a single wise man40 #b4 ,since the mind's attributes of 7a7 continuous identity1 7b7 self-activity1 7c7 unrelatedness to space1 are different in kind and higher in rank than the attributes of matter1 it is rational to conclude that mind is itself different in kind from matter and higher in rank than matter4 ,this is an argument from specific qualities to that which underlies and explains the qualities4 7a7 ,memory proves personal identity4 ,this is not an identity of material atoms1 for atoms change4 ,the molecules that come cannot remember those that depart4 ,some immutable part in the brain8 organized or unorganized8 ,organized decays2 unorganized soul4 7b7 ,inertia shows that matter is not self-moving4 ,it acts only as it is acted upon4 ,a single atom would never move4 ,two portions are necessary1 and these1 in order to useful action1 require adjustment by a power which does not belong to matter4 ,evolution of the universe inexplicable1 unless matter were first moved by some power outside itself4 ,see ,duke of ,argyll1 ,reign of ,law1 #ib4 7c7 ,the highest activities of mind are independent of known physical conditions4 ,mind controls and subdues the body4 ,it does not cease to grow when the growth of the body ceases4 ,when the body nears dissolution1 the mind often asserts itself most strikingly4 ,kant3 8,unity of apprehension is possible on account of the transcendental unity of self-consciousness40 ,i get my idea of unity from the indivisible self4 ,stout1 ,manual of ,psychology1 #ec--8,so far as matter exists independently of its presentation to a cognitive subject1 it cannot have material properties1 such as extension1 hardness1 color1 weight1 etc4444 ,the world of material phenomena presupposes a system of immaterial agency4 ,in this immaterial system the individual consciousness originates4 ,this agency1 some say1 is thought1 others will40 ,a4 ,j4 ,dubois1 in ,century ,magazine1 ,dec4 #ahid3bbh--,since each thought involves a molecular movement in the brain1 and this moves the whole universe1 mind is the secret of the universe1 and we should interpret nature as the expression of underlying purpose4 ,science is mind following the traces of mind4 ,there can be no mind without antecedent mind4 ,that all human beings have the same mental modes shows that these modes are not due simply to environment4 ,bowne3 8,things act upon the mind and the mind reacts with knowledge4 ,knowing is not a passive receiving1 but an active construing40 ,wundt3 8,we are compelled to admit that the physical development is not the cause1 but much more the effect1 of psychical development40 ,paul ,carus1 ,soul of ,man1 #eb-fd1 defines soul as 8the form of an organism10 and memory as 8the psychical aspect of the preservation of form in living substance40 ,this seems to give priority to the organism rather than to the soul1 regardless of the fact that without soul no organism is conceivable4 ,clay cannot be the ancestor of the potter1 nor stone the ancestor of the mason1 nor wood the ancestor of the carpenter4 ,w4 ,n4 ,clarke1 ,christian ,theology1 #ii--8,the intelligibleness of the universe to us is strong and ever present evidence that there is an all-pervading rational ,mind1 from which the universe received its character40 ,we must add to the maxim1 8,cogito1 ergo sum10 the other maxim1 8,intelligo1 ergo ,deus est40 ,pfleiderer1 ,philos4 ,relig41 #a3bgc--8,the whole idealistic philosophy of modern times is in fact only the carrying out and grounding of the conviction that ,nature is ordered by ,spirit and for ,spirit1 as a subservient means for its eternal ends2 that it is therefore not1 as the heathen naturalism thought1 the one and all1 the last and highest of things1 but has the ,spirit1 and the moral ,ends over it1 as its ,lord and ,master40 ,the consciousness by which things are known precedes the things themselves1 in the order of logic1 and therefore cannot be explained by them or derived from them4 ,see ,porter1 ,human ,intellect1 #bb1 #aca1 #acb4 ,mc,cosh1 ,christianity and ,positivism1 chap4 on ,materialism2 ,divine ,government1 #ga-id2 ,intuitions1 #adj-ade4 ,hopkins1 ,study of ,man1 #ec-ef2 ,morell1 ,hist4 of ,philosophy1 #cah-ccd2 ,hickok1 ,rational ,cosmology1 #djc2 ,theol4 ,eclectic1 #f3eee2 ,appleton1 ,works1 #a3aea-aed2 ,calderwood1 ,moral ,philos41 #bce2 ,ulrici1 ,leib und ,seele1 #fhh-gbe1 and synopsis1 in ,bap4 ,quar41 ,july1 #ahgc3chj4 #c4 ,mind rather than matter must therefore be regarded as the original and independent entity1 unless it can be scientifically demonstrated that mind is material in its origin and nature4 ,but all attempts to explain the psychical from the physical1 or the organic from the inorganic1 are acknowledged failures4 ,the most that can be claimed is1 that psychical are always accompanied by physical changes1 and that the inorganic is the basis and support of the organic4 ,although the precise connection between the mind and the body is unknown1 the fact that the continuity of physical changes is unbroken in times of psychical activity renders it certain that mind is not transformed physical force4 ,if the facts of sensation indicate the dependence of mind upon body1 the facts of volition equally indicate the dependence of body upon mind4 ,the chemist can produce organic1 but not organized1 substances4 ,the life cannot be produced from matter4 ,even in living things progress is secured only by plan4 ,multiplication of desired advantage1 in the ,darwinian scheme1 requires a selecting thought2 in other words the natural selection is artificial selection after all4 ,john ,fiske1 ,destiny of the ,creature1 #aji--8;,cerebral physiology tells us that1 during the present life1 although thought and feeling are always manifested in connection with a peculiar form of matter1 yet by no possibility can thought and feeling be in any sense the product of matter4 ,nothing could be more grossly unscientific than the famous remark of ,cabanis1 that the brain secretes thought as the liver secretes bile4 ,it is not even correct to say that thought goes on in the brain4 ,what goes on in the brain is an amazingly complex series of molecular movements1 with which thought and feeling are in some unknown way correlated1 not as effects or as causes1 but as concomitants40 ,leibnitz's 8prestablished harmony0 indicates the difficulty of defining the relation between mind and matter4 ,they are like two entirely disconnected clocks1 the one of which has a dial and indicates the hour by its hands1 while the other without a dial simultaneously indicates the same hour by its striking apparatus4 ,to ,leibnitz the world is an aggregate of atomic souls leading absolutely separate lives4 ,there is no real action of one upon another4 ,everything in the monad is the development of its individual unstimulated activity4 ,yet there is a prestablished harmony of them all1 arranged from the beginning by the ,creator4 ,the internal development of each monad is so adjusted to that of all the other monads1 as to produce the false impression that they are mutually influenced by each other 7see ,johnson1 in ,andover ,rev41 ,apl4 #ahij3djg1 #djh74 ,leibnitz's theory involves the complete rejection of the freedom of the human will in the libertarian sense4 ,to escape from this arbitrary connection of mind and matter in ,leibnitz's prestablished harmony1 ,spinoza rejected the ,cartesian doctrine of two ,god-created substances1 and maintained that there is but one fundamental substance1 namely1 ,god himself 7see ,upton1 ,hibbert ,lectures1 #agb74 ,there is an increased flow of blood to the head in times of mental activity4 ,sometimes1 in intense heat of literary composition1 the blood fairly surges through the brain4 ,no diminution1 but further increase1 of physical activity accompanies the greatest efforts of mind4 ,lay a man upon a balance2 fire a pistol shot or inject suddenly a great thought into his mind2 at once he will tip the balance1 and tumble upon his head4 ,romanes1 ,mind and ,motion1 #ba--8;,consciousness causes physical changes1 but not vice versa4 ,to say that mind is a function of motion is to say that mind is a function of itself1 since motion exists only for mind4 ,better suppose the physical and the psychical to be only one1 as in the violin sound and vibration are one4 ,volition is a cause in nature because it has cerebration for its obverse and inseparable side4 ,but if there is no motion without mind1 then there can be no universe without ,god40444 #cd--8;,because within the limits of human experience mind is only known as associated with brain1 it does not follow that mind cannot exist without brain4 ,helmholtz's explanation of the effect of one of ,beethoven's sonatas on the brain may be perfectly correct1 but the explanation of the effect given by a musician may be equally correct within its category40 ,herbert ,spencer1 ,principles of ,psychology1 #a3 #ef--8,two things1 mind and nervous action1 exist together1 but we cannot imagine how they are related0 7see review of ,spencer's ,psychology1 in ,n4 ,englander1 ,july1 #ahgc74 ,tyndall1 ,fragments of ,science1 #abj--8,the passage from the physics of the brain to the facts of consciousness is unthinkable40 ,schurman1 ,agnosticism and ,religion1 #ie--8,the metamorphosis of vibrations into conscious ideas is a miracle1 in comparison with which the floating of iron or the turning of water into wine is easily credible40 ,bain1 ,mind and ,body1 #aca--,there is no break in the physical continuity4 ,see ,brit4 ,quar41 ,jan4 #ahgd2 art4 by ,herbert1 on ,mind and the ,science of ,energy2 ,mc,cosh1 ,intuitions1 #ade2 ,talbot1 in ,bap4 ,quar41 ,jan4 #ahga4 ,on ,geulincx's 8occasional causes0 and ,descartes's dualism1 see ,martineau1 ,types1 #add1 #ade1 #aef-aeh1 and ,study1 #b3gg4 #d4 ,the materialistic theory1 denying as it does the priority of spirit1 can furnish no sufficient cause for the highest features of the existing universe1 namely1 its personal intelligences1 its intuitive ideas1 its free-will1 its moral progress1 its beliefs in ,god and immortality4 ,herbert1 ,modern ,realism ,examined3 8,materialism has no physical evidence of the existence of consciousness in others4 ,as it declares our fellow men to be destitute of free volition1 so it should declare them destitute of consciousness2 should call them1 as well as brutes1 pure automata4 ,if physics are all1 there is no ,god1 but there is also no man1 existing40 ,some of the early followers of ,descartes used to kick and beat their dogs1 laughing meanwhile at their cries and calling them the 8creaking of the machine40 ,huxley1 who calls the brutes 8conscious automata10 believes in the gradual banishment1 from all regions of human thought1 of what we call spirit and spontaneity3 8,a spontaneous act is an absurdity2 it is simply an effect that is uncaused40 ,james1 ,psychology1 #a3adi--8,the girl in ,midshipman ,easy could not excuse the illegitimacy of her child by saying that #8it was a very small one4' ,and consciousness1 however small1 is an illegitimate birth in any philosophy that starts without it1 and yet professes to explain all facts by continued evolution4444 ,materialism denies reality to almost all the impulses which we most cherish4 ,hence it will fail of universal adoption40 ,clerk ,maxwell1 ,life1 #cia--8,the atoms are a very tough lot1 and can stand a great deal of knocking about1 and it is strange to find a number of them combining to form a man of feeling4444 #dbf--;,i have looked into most philosophical systems1 and ,i have seen none that will work without a ,god40 ,president ,e4 ,b4 ,andrews3 8,mind is the only substantive thing in this universe1 and all else is adjective4 ,matter is not primordial1 but is a function of spirit40 ,theodore ,parker3 8,man is the highest product of his own history4 ,the discoverer finds nothing so tall or grand as himself1 nothing so valuable to him4 ,the greatest star is at the small end of the telescope--the star that is looking1 not looked after1 nor looked at40 ,materialism makes men to be 8a serio-comic procession of wax figures or of cunning casts in clay0 7,bowne74 ,man is 8the cunningest of clocks40 ,but if there were nothing but matter1 there could be no materialism1 for a system of thought1 like materialism1 implies consciousness4 ,martineau1 ,types1 preface1 xii1 xiii--8,it was the irresistible pleading of the moral consciousness which first drove me to rebel against the limits of the merely scientific conception4 ,it became incredible to me that nothing was possible except the actual4444 ,is there then no ought to be1 other than what is80 ,dewey1 ,psychology1 #hd--8;,a world without ideal elements would be one in which the home would be four walls and a roof to keep out cold and wet2 the table a mess for animals2 and the grave a hole in the ground40 ,omar ,khayym1 ,rubaiyat1 stanza #gb--8;,and that inverted bowl they call the ,sky1 ,whereunder crawling coop'd we live and die1 ,lift not your hands to ,it for help--for it ,as impotently moves as you or ,i40 ,victor ,hugo3 8,you say the soul is nothing but the resultant of bodily powers8 ,why then is my soul more luminous when my bodily powers begin to fail8 ,winter is on my head1 and eternal spring is in my heart4444 ,the nearer ,i approach the end1 the plainer ,i hear the immortal symphonies of the worlds which invite me40 ,diman1 ,theistic ,argument1 #cdh--8,materialism can never explain the fact that matter is always combined with force4 ,cordinate principles8 then dualism1 instead of monism4 ,force cause of matter8 then we preserve unity1 but destroy materialism2 for we trace matter to an immaterial source4 ,behind multiplicity of natural forces we must postulate some single power--which can be nothing but cordinating mind40 ,mark ,hopkins sums up ,materialism in ,princeton ,rev41 ,nov4 #ahgi3dij--8a4 ,man1 who is a person1 is made by a thing1 i4 e41 matter4 #b4 ,matter is to be worshiped as man's maker1 if anything is to be 7,rom4 #a3be74 #c4 ,man is to worship himself--his ,god is his belly40 ,see also ,martineau1 ,religion and ,materialism1 #be-ca1 ,types1 #a3 preface1 xii1 xiii1 and ,study1 #a3bdh1 #bej1 #cde2 ,christlieb1 ,modern ,doubt and ,christian ,belief1 #ade-afa2 ,buchanan1 ,modern ,atheism1 #bdg1 #bdh2 ,mc,cosh1 in ,international ,rev41 ,jan4 #ahie2 ,contemp4 ,rev41 ,jan4 #ahge1 art43 ,man ,transcorporeal2 ,calderwood1 ,relations of ,mind and ,brain2 ,laycock1 ,mind and ,brain2 ,diman1 ,theistic ,argument1 #ceh2 ,wilkinson1 in ,present ,day ,tracts1 #c3no4 #ag2 ,shedd1 ,dogm4 ,theol41 #a3dhg-dii2 ,a4 ,h4 ,strong1 ,philos4 and ,relig41 #ca-ch4 ,,ii4 ,materialistic ,idealism4 ,idealism proper is that method of thought which regards all knowledge as conversant only with affections of the percipient mind4 ,its element of truth is the fact that these affections of the percipient mind are the conditions of our knowledge4 ,its error is in denying that through these and in these we know that which exists independently of our consciousness4 ,the idealism of the present day is mainly a materialistic idealism4 ,it defines matter and mind alike in terms of sensation1 and regards both as opposite sides or successive manifestations of one underlying and unknowable force4 ,modern subjective idealism is the development of a principle found as far back as ,locke4 ,locke derived all our knowledge from sensation2 the mind only combines ideas which sensation furnishes1 but gives no material of its own4 ,berkeley held that externally we can be sure only of sensations1--cannot be sure that any external world exists apart from mind4 ,berkeley's idealism1 however1 was objective2 for he maintained that while things do not exist independently of consciousness1 they do exist independently of our consciousness1 namely1 in the mind of ,god1 who in a correct philosophy takes the place of a mindless external world as the cause of our ideas4 ,kant1 in like manner1 held to existences outside of our own minds1 although he regarded these existences as unknown and unknowable4 ,over against these forms of objective idealism we must put the subjective idealism of ,hume1 who held that internally also we cannot be sure of anything but mental phenomena2 we know thoughts1 feelings and volitions1 but we do not know mental substance within1 any more than we know material substance without2 our ideas are a string of beads1 without any string2 we need no cause for these ideas1 in an external world1 a soul1 or ,god4 ,mill1 ,spencer1 ,bain and ,tyndall are ,humists1 and it is their subjective idealism which we oppose4 ,all these regard the material atom as a mere centre of force1 or a hypothetical cause of sensations4 ,matter is therefore a manifestation of force1 as to the old materialism force was a property of matter4 ,but if matter1 mind and ,god are nothing but sensations1 then the body itself is nothing but sensations4 ,there is no body to have the sensations1 and no spirit1 either human or divine1 to produce them4 ,john ,stuart ,mill1 in his ,examination of ,sir ,william ,hamilton1 #a3bcd-bec1 makes sensations the only original sources of knowledge4 ,he defines matter as 8a permanent possibility of sensation10 and mind as 8a series of feelings aware of itself40 ,so ,huxley calls matter 8only a name for the unknown cause of the states of consciousness02 although he also declares3 8,if ,i am compelled to choose between the materialism of a man like ,bchner and the idealism of ,berkeley1 ,i would have to agree with ,berkeley40 ,he would hold to the priority of matter1 and yet regard matter as wholly ideal4 ,since ,john ,stuart ,mill1 of all the materialistic idealists1 gives the most precise definitions of matter and of mind1 we attempt to show the inadequacy of his treatment4 ,the most complete refutation of subjective idealism is that of ,sir ,william ,hamilton1 in his ,metaphysics1 #cdh-cgb1 and ,theories of ,sense-perception--the reply to ,brown4 ,see condensed statement of ,hamilton's view1 with estimate and criticism1 in ,porter1 ,human ,intellect1 #bcf-bdj1 and on ,idealism1 #abi1 #acb4 ,porter holds that original perception gives us simply affections of our own sensorium2 as cause of these1 we gain knowledge of extended externality4 ,so ,sir ,william ,hamilton3 8,sensation proper has no object but a subject-object40 ,but both ,porter and ,hamilton hold that through these sensations we know that which exists independently of our sensations4 ,hamilton's natural realism1 however1 was an exaggeration of the truth4 ,bowne1 ,introd4 to ,psych4 ,theory1 #beg1 #beh--8;,in ,sir ,william ,hamilton's desire to have no go-betweens in perception1 he was forced to maintain that every sensation is felt where it seems to be1 and hence that the mind fills out the entire body4 ,likewise he had to affirm that the object in vision is not the thing1 but the rays of light1 and even the object itself had1 at last1 to be brought into consciousness4 ,thus he reached the absurdity that the true object in perception is something of which we are totally unconscious40 ,surely we cannot be immediately conscious of what is outside of consciousness4 ,james1 ,psychology1 #a3aa--8,the terminal organs are telephones1 and brain-cells are the receivers at which the mind listens40 ,berkeley's view is to be found in his ,principles of ,human ,knowledge1 #ah sq4 ,see also ,presb4 ,rev41 ,apl4 #ahhe3cja-cae2 ,journ4 ,spec4 ,philos41 #ahhd3bdf-bfj1 #chc-cii2 ,tulloch1 ,mod4 ,theories1 #cfj1 #cfa2 ,encyc4 ,britannica1 art43 ,berkeley4 ,there is1 however1 an idealism which is not open to ,hamilton's objections1 and to which most recent philosophers give their adhesion4 ,it is the objective idealism of ,lotze4 ,it argues that we know nothing of the extended world except through the forces which impress our nervous organism4 ,these forces take the form of vibrations of air or ether1 and we interpret them as sound1 light1 or motion1 according as they affect our nerves of hearing1 sight1 or touch4 ,but the only force which we immediately know is that of our own wills1 and we can either not understand matter at all or we must understand it as the product of a will comparable to our own4 ,things are simply 8concreted laws of action10 or divine ideas to which permanent reality has been given by divine will4 ,what we perceive in the normal exercise of our faculties has existence not only for us but for all intelligent beings and for ,god himself3 in other words1 our idealism is not subjective1 but objective4 ,we have seen in the previous section that atoms cannot explain the universe1--they presuppose both ideas and force4 ,we now see that this force presupposes will1 and these ideas presuppose mind4 ,but1 as it still may be claimed that this mind is not self-conscious mind and that this will is not personal will1 we pass in the next section to consider ,idealistic ,pantheism1 of which these claims are characteristic4 ,materialistic ,idealism1 in truth1 is but a half-way house between ,materialism and ,pantheism1 in which no permanent lodging is to be found by the logical intelligence4 ,lotze1 ,outlines of ,metaphysics1 #aeb--8,the objectivity of our cognition consists therefore in this1 that it is not a meaningless play of mere seeming2 but it brings before us a world whose coherency is ordered in pursuance of the injunction of the sole ,reality in the world1 to wit1 the ,good4 ,our cognition thus possesses more of truth than if it copied exactly a world that has no value in itself4 ,although it does not comprehend in what manner all that is phenomenon is presented to the view1 still it understands what is the meaning of it all2 and is like to a spectator who comprehends the sthetic significance of that which takes place on the stage of a theatre1 and would gain nothing essential if he were to see besides the machinery by means of which the changes are effected on the stage40 ,professor ,c4 ,a4 ,strong3 8,perception is a shadow thrown upon the mind by a thing-in-itself4 ,the shadow is the symbol of the thing2 and1 as shadows are soulless and dead1 physical objects may seem soulless and dead1 while the reality symbolized is never so soulful and alive4 ,consciousness is reality4 ,the only existence of which we can conceive is mental in its nature4 ,all existence for consciousness is existence of consciousness4 ,the horse's shadow accompanies him1 but it does not help him to draw the cart4 ,the brain-event is simply the mental state itself regarded from the point of view of the perception40 ,aristotle3 8,substance is in its nature prior to relation0 there can be no relation without things to be related4 ,fichte3 8,knowledge1 just because it is knowledge1 is not reality1--it comes not first1 but second40 ,veitch1 ,knowing and ,being1 #baf1 #bag1 #bib1 #bic--8,thought can do nothing1 except as it is a synonym for ,thinker4444 ,neither the finite nor the infinite consciousness1 alone or together1 can constitute an object external1 or explain its existence4 ,the existence of a thing logically precedes the perception of it4 ,perception is not creation4 ,it is not the thinking that makes the ego1 but the ego that makes the thinking40 ,seth1 ,hegelianism and ,personality3 8,divine thoughts presuppose a divine ,being4 ,god's thoughts do not constitute the real world4 ,the real force does not lie in them1--it lies in the divine ,being1 as living1 active ,will40 ,here was the fundamental error of ,hegel1 that he regarded the ,universe as mere ,idea1 and gave little thought to the ,love and the ,will that constitute it4 ,see ,john ,fiske1 ,cosmic ,philosophy1 #a3ge2 #b3hj2 ,contemp4 ,rev41 ,oct4 #ahgb3 art4 on ,huxley2 ,lowndes1 ,philos4 ,primary ,beliefs1 #aae-adc2 ,atwater 7on ,ferrier71 in ,princeton ,rev41 #aheg3beh1 #bhj2 ,cousin1 ,hist4 ,philosophy1 #b3bci-cdc2 ,veitch's ,hamilton1 7,blackwood's ,philos4 ,classics17 #agf1 #aia2 ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #eh-gd4 ,to this view we make the following objections3 #a4 ,its definition of matter as a 8permanent possibility of sensation0 contradicts our intuitive judgment that1 in knowing the phenomena of matter1 we have direct knowledge of substance as underlying phenomena1 as distinct from our sensations1 and as external to the mind which experiences these sensations4 ,bowne1 ,metaphysics1 #dcb--8;,how the possibility of an odor and a flavor can be the cause of the yellow color of an orange is probably unknowable1 except to a mind that can see that two and two may make five40 ,see ,iverach's ,philosophy of ,spencer ,examined1 in ,present ,day ,tracts1 #e3 no4 #bi4 ,martineau1 ,study1 #a3ajb-aab--8;,if external impressions are telegraphed to the brain1 intelligence must receive the message at the beginning as well as deliver it at the end4444 ,it is the external object which gives the possibility1 not the possibility which gives the external object4 ,the mind cannot make both its cognita and its cognitio4 ,it cannot dispense with standing-ground for its own feet1 or with atmosphere for its own wings40 ,professor ,charles ,a4 ,strong3 8,kant held to things-in-themselves back of physical phenomena1 as well as to things-in-themselves back of mental phenomena2 he thought things-in-themselves back of physical might be identical with things-in-themselves back of mental phenomena4 ,and since mental phenomena1 on this theory1 are not specimens of reality1 and reality manifests itself indifferently through them and through physical phenomena1 he naturally concluded that we have no ground for supposing reality to be like either--that we must conceive of it as #8weder ,materie noch ein denkend ,wesen'--#8neither matter nor a thinking being'--a theory of the ,unknowable4 ,would that it had been also the ,unthinkable and the ,unmentionable60 ,ralph ,waldo ,emerson was a subjective idealist2 but1 when called to inspect a farmer's load of wood1 he said to his company3 8,excuse me a moment1 my friends2 we have to attend to these matters1 just as if they were real40 ,see ,mivart1 ,on ,truth1 #ga-ada4 #b4 ,its definition of mind as a 8series of feelings aware of itself0 contradicts our intuitive judgment that1 in knowing the phenomena of mind1 we have direct knowledge of a spiritual substance of which these phenomena are manifestations1 which retains its identity independently of our consciousness1 and which1 in its knowing1 instead of being the passive recipient of impressions from without1 always acts from within by a power of its own4 ,james1 ,psychology1 #a3bbf--8;,it seems as if the elementary psychic fact were not thought1 or this thought1 or that thought1 but my thought1 every thought being owned4 ,the universal conscious fact is not #8feelings and thoughts exist1' but #8,i think1' and #8,i feel4' 0 ,professor ,james is compelled to say this1 even though he begins his ,psychology without insisting upon the existence of a soul4 ,hamilton's ,reid1 #ddc--8,shall ,i think that thought can stand by itself8 or that ideas can feel pleasure or pain80 ,r4 ,t4 ,smith1 ,man's ,knowledge1 #dd--8,we say #8my notions and my passions1' and when we use these phrases we imply that our central self is felt to be something different from the notions or passions which belong to it or characterize it for a time40 ,lichtenberg3 8,we should say1 #8,it thinks2' just as we say1 #8,it lightens1' or #8,it rains4' ,in saying #8,cogito1' the philosopher goes too far if he translates it1 #8,i think4' 0 ,are the faculties1 then1 an army without a general1 or an engine without a driver8 ,in that case we should not have sensations1--we should only be sensations4 ,professor ,c4 ,a4 ,strong3 8,i have knowledge of other minds4 ,this non-empirical knowledge--transcendent knowledge of things-in-themselves1 derived neither from experience nor reasoning1 and assuming that like consequents 7intelligent movements7 must have like antecedents 7thoughts and feelings71 and also assuming instinctively that something exists outside of my own mind--this refutes the post-,kantian phenomenalism4 ,perception and memory also involve transcendence4 ,in both ,i transcend the bounds of experience1 as truly as in my knowledge of other minds4 ,in memory ,i recognize a past1 as distinguished from the present4 ,in perception ,i cognize a possibility of other experiences like the present1 and this alone gives the sense of permanence and reality4 ,perception and memory refute phenomenalism4 ,things-in-themselves must be assumed in order to fill the gaps between individual minds1 and to give coherence and intelligibility to the universe1 and so to avoid pluralism4 ,if matter can influence and even extinguish our minds1 it must have some force of its own1 some existence in itself4 ,if consciousness is an evolutionary product1 it must have arisen from simpler mental facts4 ,but these simpler mental facts are only another name for things-in-themselves4 ,a deep prerational instinct compels us to recognize them1 for they cannot be logically demonstrated4 ,we must assume them in order to give continuity and intelligibility to our conceptions of the universe40 ,see1 on ,bain's ,cerebral ,psychology1 ,martineau's ,essays1 #a3bfe4 ,on the physiological method of mental philosophy1 see ,talbot1 in ,bap4 ,quar41 #ahga3a2 ,bowen1 in ,princeton ,rev41 ,march1 #ahgh3dbc-dej2 ,murray1 ,psychology1 #bgi-bhg4 #c4 ,in so far as this theory regards mind as the obverse side of matter1 or as a later and higher development from matter1 the mere reference of both mind and matter to an underlying force does not save the theory from any of the difficulties of pure materialism already mentioned2 since in this case1 equally with that1 force is regarded as purely physical1 and the priority of spirit is denied4 ,herbert ,spencer1 ,psychology1 quoted by ,fiske1 ,cosmic ,philosophy1 #b3hj--8,mind and nervous action are the subjective and objective faces of the same thing4 ,yet we remain utterly incapable of seeing1 or even of imagining1 how the two are related4 ,mind still continues to us a something without kinship to other things40 ,owen1 ,anatomy of ,vertebrates1 quoted by ,talbot1 ,bap4 ,quar41 ,jan4 #ahga3e--8;,all that ,i know of matter and mind in themselves is that the former is an external centre of force1 and the latter an internal centre of force40 ,new ,englander1 ,sept4 #ahhc3fcf--8;,if the atom be a mere centre of force and not a real thing in itself1 then the atom is a supersensual essence1 an immaterial being4 ,to make immaterial matter the source of conscious mind is to make matter as wonderful as an immortal soul or a personal ,creator40 ,see ,new ,englander1 ,july1 #ahge3ecb-ece2 ,martineau1 ,study1 #ajb-acj1 and ,relig4 and ,mod4 ,materialism1 #be--8;,if it takes mind to construe the universe1 how can the negation of mind constitute it80 ,david ,j4 ,hill1 in his ,genetic ,philosophy1 #bjj1 #bja1 seems to deny that thought precedes force1 or that force precedes thought3 8,objects1 or things in the external world1 may be elements of a thought-process in a cosmic subject1 without themselves being conscious4444 ,a true analysis and a rational genesis require the equal recognition of both the objective and the subjective elements of experience1 without priority in time1 separation in space or disruption of being4 ,so far as our minds can penetrate reality1 as disclosed in the activities of thought1 we are everywhere confronted with a ,dynamic ,reason40 ,in ,dr4 ,hill's account of the genesis of the universe1 however1 the unconscious comes first1 and from it the conscious seems to be derived4 ,consciousness of the object is only the obverse side of the object of consciousness4 ,this is1 as ,martineau1 ,study1 #a3cda1 remarks1 8to take the sea on board the boat40 ,we greatly prefer the view of ,lotze1 #b3fda--8,things are acts of the ,infinite wrought within minds alone1 or states which the ,infinite experiences nowhere but in minds4444 ,things and events are the sum of those actions which the highest ,principle performs in all spirits so uniformly and coherently1 that to these spirits there must seem to be a world of substantial and efficient things existing in space outside themselves40 ,the data from which we draw our inferences as to the nature of the external world being mental and spiritual1 it is more rational to attribute to that world a spiritual reality than a kind of reality of which our experience knows nothing4 ,see also ,schurman1 ,belief in ,god1 #bjh1 #bbe4 #d4 ,in so far as this theory holds the underlying force of which matter and mind are manifestations to be in any sense intelligent or voluntary1 it renders necessary the assumption that there is an intelligent and voluntary ,being who exerts this force4 ,sensations and ideas1 moreover1 are explicable only as manifestations of ,mind4 ,many recent ,christian thinkers1 as ,murphy1 ,scientific ,bases of ,faith1 #ac-ae1 #bi-cf1 #db-eb1 would define mind as a function of matter1 matter as a function of force1 force as a function of will1 and therefore as the power of an omnipresent and personal ,god4 ,all force1 except that of man's free will1 is the will of ,god4 ,so ,herschel1 ,lectures1 #dfj2 ,argyll1 ,reign of ,law1 #aba-abg2 ,wallace on ,nat4 ,selection1 #cfc-cga2 ,martineau1 ,essays1 #a3fc1 #aba1 #ade1 #bfe2 ,bowen1 ,metaph4 and ,ethics1 #adf-afb4 ,these writers are led to their conclusion in large part by the considerations that nothing dead can be a proper cause2 that will is the only cause of which we have immediate knowledge2 that the forces of nature are intelligible only when they are regarded as exertions of will4 ,matter1 therefore1 is simply centres of force--the regular and1 as it were1 automatic expression of ,god's mind and will4 ,second causes in nature are only secondary activities of the great ,first ,cause4 ,this view is held also by ,bowne1 in his ,metaphysics4 ,he regards only personality as real4 ,matter is phenomenal1 although it is an activity of the divine will outside of us4 ,bowne's phenomenalism is therefore an objective idealism1 greatly preferable to that of ,berkeley who held to ,god's energizing indeed1 but only within the soul4 ,this idealism of ,bowne is not pantheism1 for it holds that1 while there are no second causes in nature1 man is a second cause1 with a personality distinct from that of ,god1 and lifted above nature by his powers of free will4 ,royce1 however1 in his ,religious ,aspect of ,philosophy1 and in his ,the ,world and the ,individual1 makes man's consciousness a part or aspect of a universal consciousness1 and so1 instead of making ,god come to consciousness in man1 makes man come to consciousness in ,god4 ,while this scheme seems1 in one view1 to save ,god's personality1 it may be doubted whether it equally guarantees man's personality or leaves room for man's freedom1 responsibility1 sin and guilt4 ,bowne1 ,philos4 ,theism1 #age--8 #8,universal reason' is a class-term which denotes no possible existence1 and which has reality only in the specific existences from which it is abstracted40 ,bowne claims that the impersonal finite has only such otherness as a thought or act has to its subject4 ,there is no substantial existence except in persons4 ,seth1 ,hegelianism and ,personality3 8,neo-,kantianism erects into a ,god the mere form of self-consciousness in general1 that is1 confounds consciousness berhaupt with a universal consciousness40 ,bowne1 ,theory of ,thought and ,knowledge1 #cah-cdc1 esp4 #cbh--8;,is there anything in existence but myself8 ,yes4 ,to escape solipsism ,i must admit at least other persons4 ,does the world of apparent objects exist for me only8 ,no2 it exists for others also1 so that we live in a common world4 ,does this common world consist in anything more than a similarity of impressions in finite minds1 so that the world apart from these is nothing8 ,this view cannot be disproved1 but it accords so ill with the impression of our total experience that it is practically impossible4 ,is then the world of things a continuous existence of some kind independent of finite thought and consciousness8 ,this claim cannot be demonstrated1 but it is the only view that does not involve insuperable difficulties4 ,what is the nature and where is the place of this cosmic existence8 ,that is the question between ,realism and ,idealism4 ,realism views things as existing in a real space1 and as true ontological realities4 ,idealism views both them and the space in which they are supposed to be existing as existing only in and for a cosmic ,intelligence1 and apart from which they are absurd and contradictory4 ,things are independent of our thought1 but not independent of all thought1 in a lumpish materiality which is the antithesis and negation of consciousness40 ,see also ,martineau1 ,study1 #a3bad-bcj1 #cda4 ,for advocacy of the substantive existence of second causes1 see ,porter1 ,hum4 ,intellect1 #ehb-ehh2 ,hodge1 ,syst4 ,theol41 #a3eif2 ,alden1 ,philosophy1 #dh-hj2 ,hodgson1 ,time and ,space1 #adi-bah2 ,a4 ,j4 ,balfour1 in ,mind1 ,oct4 #ahic3 #dcj4 ,,iii4 ,idealistic ,pantheism4 ,pantheism is that method of thought which conceives of the universe as the development of one intelligent and voluntary1 yet impersonal1 substance1 which reaches consciousness only in man4 ,it therefore identifies ,god1 not with each individual object in the universe1 but with the totality of things4 ,the current ,pantheism of our day is idealistic4 ,the elements of truth in ,pantheism are the intelligence and voluntariness of ,god1 and his immanence in the universe2 its error lies in denying ,god's personality and transcendence4 ,pantheism denies the real existence of the finite1 at the same time that it deprives the ,infinite of self-consciousness and freedom4 ,see ,hunt1 ,history of ,pantheism2 ,manning1 ,half-truths and the ,truth2 ,bayne1 ,christian ,life1 ,social and ,individual1 #ba-ec2 ,hutton1 on ,popular ,pantheism1 in ,essays1 #a3ee-gf--8,the pantheist's #8,i believe in ,god'1 is a contradiction4 ,he says3 #8,i perceive the external as different from myself2 but on further reflection1 ,i perceive that this external was itself the percipient agency4' ,so the worshiped is really the worshiper after all40 ,harris1 ,philosophical ,basis of ,theism1 #agc--8,man is a bottle of the ocean's water1 in the ocean1 temporarily distinguishable by its limitation within the bottle1 but lost again in the ocean1 so soon as these fragile limits are broken40 ,martineau1 ,types1 #a3bc--,mere immanency excludes ,theism2 transcendency leaves it still possible2 #baa-bbe--,pantheism declares that 8there is nothing but ,god2 he is not only sole cause but entire effect2 he is all in all40 ,spinoza has been falsely called 8the ,god-intoxicated man40 8,spinoza1 on the contrary1 translated ,god into the universe2 it was ,malebranche who transfigured the universe into ,god40 ,the later ,brahmanism is pantheistic4 ,rowland ,williams1 ,christianity and ,hinduism1 quoted in ,mozley on ,miracles1 #bhd--8;,in the final state personality vanishes4 ,you will not1 says the ,brahman1 accept the term #8void' as an adequate description of the mysterious nature of the soul1 but you will clearly apprehend soul1 in the final state1 to be unseen and ungrasped being1 thought1 knowledge1 joy--no other than very ,god40 ,flint1 ,theism1 #fi--8,where the will is without energy1 and rest is longed for as the end of existence1 as among the ,hindus1 there is marked inability to think of ,god as cause or will1 and constant inveterate tendency to pantheism40 ,hegel denies ,god's transcendence3 8,god is not a spirit beyond the stars2 he is spirit in all spirit02 which means that ,god1 the impersonal and unconscious ,absolute1 comes to consciousness only in man4 ,if the eternal system of abstract thoughts were itself conscious1 finite consciousness would disappear2 hence the alternative is either no ,god1 or no man4 ,stirling3 8,the ,idea1 so conceived1 is a blind1 dumb1 invisible idol1 and the theory is the most hopeless theory that has ever been presented to humanity40 ,it is practical autolatry1 or self-deification4 ,the world is reduced to a mere process of logic2 thought thinks2 there is thought without a thinker4 ,to this doctrine of ,hegel we may well oppose the remarks of ,lotze3 8,we cannot make mind the equivalent of the infinitive to think1--we feel that it must be that which thinks2 the essence of things cannot be either existence or activity1--it must be that which exists and that which acts4 ,thinking means nothing1 if it is not the thinking of a thinker2 acting and working mean nothing1 if we leave out the conception of a subject distinguishable from them and from which they proceed40 ,to ,hegel1 ,being is ,thought2 to ,spinoza1 ,being has ,thought ,extension2 the truth seems to be that ,being has ,thought ,will1 and may reveal itself in ,extension and ,evolution 7,creation74 ,by other philosophers1 however1 ,hegel is otherwise interpreted4 ,prof4 ,h4 ,jones1 in ,mind1 ,july1 #ahic3 #bhi-cjf1 claims that ,hegel's fundamental ,idea is not ,thought1 but ,thinking3 8,the universe to him was not a system of thoughts1 but a thinking reality1 manifested most fully in man4444 ,the fundamental reality is the universal intelligence whose operation we should seek to detect in all things4 ,all reality is ultimately explicable as ,spirit1 or ,intelligence1--hence our ontology must be a ,logic1 and the laws of things must be laws of thinking40 ,sterrett1 in like manner1 in his ,studies in ,hegel's ,philosophy of ,religion1 #ag1 quotes ,hegel's ,logic1 ,wallace's translation1 #hi1 #ia1 #bcf3 8,spinoza's ,substance is1 as it were1 a dark1 shapeless abyss1 which devours all definite content as utterly null1 and produces from itself nothing that has positive subsistence in itself4444 ,god is ,substance1--he is1 however1 no less the ,absolute ,person40 ,this is essential to religion1 but this1 says ,hegel1 ,spinoza never perceived3 8,everything depends upon the ,absolute ,truth being perceived1 not merely as ,substance1 but as ,subject40 ,god is self-conscious and self-determining ,spirit4 ,necessity is excluded4 ,man is free and immortal4 ,men are not mechanical parts of ,god1 nor do they lose their identity1 although they find themselves truly only in him4 ,with this estimate of ,hegel's system1 ,caird1 ,erdmann and ,mulford substantially agree4 ,this is ,tennyson's 8,higher ,pantheism40 ,seth1 ,ethical ,principles1 #ddj--8;,hegel conceived the superiority of his system to ,spinozism to lie in the substitution of ,subject for ,substance4 ,the true ,absolute must contain1 instead of abolishing1 relations2 the true ,monism must include1 instead of excluding1 ,pluralism4 ,a ,one which1 like ,spinoza's ,substance1 or the ,hegelian ,absolute1 does not enable us to think the ,many1 cannot be the true ,one--the unity of the ,manifold4444 ,since evil exists1 ,schopenhauer substituted for ,hegel's ,panlogism1 which asserted the identity of the rational and the real1 a blind impulse of life1--for absolute ,reason he substituted a reasonless ,will0--a system of practical pessimism4 ,alexander1 ,theories of ,will1 #e--8,spinoza recognized no distinction between will and intellectual affirmation or denial40 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #a3ajg--8;,as there is no reason in the conception of pure space why any figures or forms1 lines1 surfaces1 solids1 should arise in it1 so there is no reason in the pure colorless abstraction of ,infinite ,substance why any world of finite things and beings should ever come into existence4 ,it is the grave of all things1 the productive source of nothing40 ,hegel called ,schelling's ,identity or ,absolute 8the infinite night in which all cows are black0--an allusion to ,goethe's ,faust1 part #b1 act #a1 where the words are added3 8and cats are gray40 ,although ,hegel's preference of the term ,subject1 instead of the term ,substance1 has led many to maintain that he believed in a personality of ,god distinct from that of man1 his over-emphasis of the ,idea1 and his comparative ignoring of the elements of ,love and ,will1 leave it still doubtful whether his ,idea was anything more than unconscious and impersonal intelligence--less materialistic than that of ,spinoza indeed1 yet open to many of the same objections4 ,we object to this system as follows3 #a4 ,its idea of ,god is self-contradictory1 since it makes him infinite1 yet consisting only of the finite2 absolute1 yet existing in necessary relation to the universe2 supreme1 yet shut up to a process of self-evolution and dependent for self-consciousness on man2 without self-determination1 yet the cause of all that is4 ,saisset1 ,pantheism1 #adh--8;,an imperfect ,god1 yet perfection arising from imperfection40 ,shedd1 ,hist4 ,doctrine1 #a3ac--8,pantheism applies to ,god a principle of growth and imperfection1 which belongs only to the finite40 ,calderwood1 ,moral ,philos41 #bde--8;,its first requisite is moment1 or movement1 which it assumes1 but does not account for40 ,caro's sarcasm applies here3 8,your ,god is not yet made--he is in process of manufacture40 ,see ,h4 ,b4 ,smith1 ,faith and ,philosophy1 #be4 ,pantheism is practical atheism1 for impersonal spirit is only blind and necessary force4 ,angelus ,silesius3 8,wir beten #8,es gescheh1 mein ,herr und ,gott1 dein ,wille'2 ,und sieh'1 ,er hat nicht ,will'1--,er ist ein ew'ge ,stille0--which ,max ,mller translates as follows3 8,we pray1 #8,o ,lord our ,god1 ,do thou thy holy ,will'2 and see6 ,god has no will2 ,he is at peace and still40 ,angelus ,silesius consistently makes ,god dependent for self-consciousness on man3 8,i know that ,god cannot live ,an instant without me2 ,he must give up the ghost1 ,if ,i should cease to be40 ,seth1 ,hegelianism and ,personality3 8,hegelianism destroys both ,god and man4 ,it reduces man to an object of the universal ,thinker1 and leaves this universal ,thinker without any true personality40 ,pantheism is a game of solitaire1 in which ,god plays both sides4 #b4 ,its assumed unity of substance is not only without proof1 but it directly contradicts our intuitive judgments4 ,these testify that we are not parts and particles of ,god1 but distinct personal subsistences4 ,martineau1 ,essays1 #a3aeh--8;,even for immanency1 there must be something wherein to dwell1 and for life1 something whereon to act40 ,many systems of monism contradict consciousness2 they confound harmony between two with absorption in one4 8,in ,scripture we never find the universe called 1 for this suggests the idea of a self-contained unity3 we have everywhere instead40 ,the ,bible recognizes the element of truth in pantheism--,god is 8through all02 also the element of truth in mysticism--,god is 8in you all02 but it adds the element of transcendence which both these fail to recognize--,god is 8above all0 7,eph4 #d3f74 ,see ,fisher1 ,essays on ,supernat4 ,orig4 of ,christianity1 #eci4 ,g4 ,d4 ,b4 ,pepper3 8,he who is over all and in all is yet distinct from all4 ,if one is over a thing1 he is not that very thing which he is over4 ,if one is in something1 he must be distinct from that something4 ,and so the universe1 over which and in which ,god is1 must be thought of as something distinct from ,god4 ,the creation cannot be identical with ,god1 or a mere form of ,god40 ,we add1 however1 that it may be a manifestation of ,god and dependent upon ,god1 as our thoughts and acts are manifestations of our mind and will and dependent upon our mind and will1 yet are not themselves our mind and will4 ,pope wrote3 8,all are but parts of one stupendous whole1 ,whose body nature is and ,god the soul40 ,but ,case1 ,physical ,realism1 #aic1 replies3 8,not so4 ,nature is to ,god as works are to a man2 and as man's works are not his body1 so neither is nature the body of ,god40 ,matthew ,arnold1 ,on ,heine's ,grave3 8,what are we all but a mood1 ,a single mood of the life ,of the ,being in whom we exist1 ,who alone is all things in one80 ,hovey1 ,studies1 #ea--8,scripture recognizes the element of truth in pantheism1 but it also teaches the existence of a world of things1 animate and inanimate1 in distinction from ,god4 ,it represents men as prone to worship the creature more than the ,creator4 ,it describes them as sinners worthy of death 444 moral agents4444 ,it no more thinks of men as being literally parts of ,god1 than it thinks of children as being parts of their parents1 or subjects as being parts of their king40 ,a4 ,j4 ,f4 ,behrends3 8,the true doctrine lies between the two extremes of a crass dualism which makes ,god and the world two self-contained entities1 and a substantial monism in which the universe has only a phenomenal existence4 ,there is no identity of substance nor division of the divine substance4 ,the universe is eternally dependent1 the product of the divine ,word1 not simply manufactured4 ,creation is primarily a spiritual act40 ,prof4 ,george ,m4 ,forbes3 8,matter exists in subordinate dependence upon ,god2 spirit in cordinate dependence upon ,god4 ,the body of ,christ was ,christ externalized1 made manifest to sense-perception4 ,in apprehending matter1 ,i am apprehending the mind and will of ,god4 ,this is the highest sort of reality4 ,neither matter nor finite spirits1 then1 are mere phenomena40 #c4 ,it assigns no sufficient cause for that fact of the universe which is highest in rank1 and therefore most needs explanation1 namely1 the existence of personal intelligences4 ,a substance which is itself unconscious1 and under the law of necessity1 cannot produce beings who are self-conscious and free4 ,gess1 ,foundations of our ,faith1 #cf--8;,animal instinct1 and the spirit of a nation working out its language1 might furnish analogies1 if they produced personalities as their result1 but not otherwise4 ,nor were these tendencies self-originated1 but received from an external source40 ,mc,cosh1 ,intuitions1 #bae1 #cic1 and ,christianity and ,positivism1 #ahj4 ,seth1 ,freedom as an ,ethical ,postulate1 #dg--8;,if man is an #8imperium in imperio1' not a person1 but only an aspect or expression of the universe or ,god1 then he cannot be free4 ,man may be depersonalized either into nature or into ,god4 ,through the conception of our own personality we reach that of ,god4 ,to resolve our personality into that of ,god would be to negate the divine greatness itself by invalidating the conception through which it was reached40 ,bradley1 ,appearance and ,reality1 #eea1 is more ambiguous3 8,the positive relation of every appearance as an adjective to ,reality2 and the presence of ,reality among its appearances in different degrees and with diverse values2 this double truth we have found to be the centre of philosophy40 ,he protests against both 8an empty transcendence0 and 8a shallow pantheism40 ,hegelian immanence and knowledge1 he asserts1 identified ,god and man4 ,but ,god is more than man or man's thought4 ,he is spirit and life--best understood from the human self1 with its thoughts1 feelings1 volitions4 ,immanence needs to be qualified by transcendence4 8,god is not ,god till he has become all-in-all1 and a ,god which is all-in-all is not the ,god of religion4 ,god is an aspect1 and that must mean but an appearance of the ,absolute40 ,bradley's ,absolute1 therefore1 is not so much personal as super-personal2 to which we reply with ,jackson1 ,james ,martineau1 #daf--8;,higher than personality is lower2 beyond it is regression from its height4 ,from the equator we may travel northward1 gaining ever higher and higher latitudes2 but1 if ever the pole is reached1 pressing on from thence will be descending into lower latitudes1 not gaining higher4444 ,do ,i say1 ,i am a pantheist8 ,then1 ipso facto1 ,i deny pantheism2 for1 in the very assertion of the ,ego1 ,i imply all else as objective to me40 #d4 ,it therefore contradicts the affirmations of our moral and religious natures by denying man's freedom and responsibility2 by making ,god to include in himself all evil as well as all good2 and by precluding all prayer1 worship1 and hope of immortality4 ,conscience is the eternal witness against pantheism4 ,conscience witnesses to our freedom and responsibility1 and declares that moral distinctions are not illusory4 ,renouf1 ,hibbert ,lect41 #bcd--8;,it is only out of condescension to popular language that pantheistic systems can recognize the notions of right and wrong1 of iniquity and sin4 ,if everything really emanates from ,god1 there can be no such thing as sin4 ,and the ablest philosophers who have been led to pantheistic views have vainly endeavored to harmonize these views with what we understand by the notion of sin or moral evil4 ,the great systematic work of ,spinoza is entitled ',ethica'2 but for real ethics we might as profitably consult the ,elements of ,euclid40 ,hodge1 ,system4 ,theology1 #a3bii-ccj--8,pantheism is fatalistic4 ,on this theory1 duty pleasure2 right might2 sin good in the making4 ,satan1 as well as ,gabriel1 is a self-development of ,god4 ,the practical effects of pantheism upon popular morals and life1 wherever it has prevailed1 as in ,buddhist ,india and ,china1 demonstrate its falsehood40 ,see also ,dove1 ,logic of the ,christian ,faith1 #aah2 ,murphy1 ,scientific ,bases of ,faith1 #bjb2 ,bib4 ,sac41 ,oct4 #ahfg3fjc-fae2 ,dix1 ,pantheism1 ,introd41 #ab4 ,on the fact of sin as refuting the pantheistic theory1 see ,bushnell1 ,nature and the ,supernat41 #adj-afd4 ,wordsworth3 8,look up to heaven6 the industrious sun ,already half his course hath run2 ,he cannot halt or go astray2 ,but our immortal spirits may40 ,president ,john ,h4 ,harris2 8,you never ask a cyclone's opinion of the ten commandments40 ,bowne1 ,philos4 of ,theism1 #bde--8,pantheism makes man an automaton4 ,but how can an automaton have duties80 ,principles of ,ethics1 #ah--8;,ethics is defined as the science of conduct1 and the conventions of language are relied upon to cover up the fact that there is no #8conduct' in the case4 ,if man be a proper automaton1 we might as well speak of the conduct of the winds as of human conduct2 and a treatise on planetary motions is as truly the ethics of the solar system as a treatise on human movements is the ethics of man40 ,for lack of a clear recognition of personality1 either human or divine1 ,hegel's ,ethics is devoid of all spiritual nourishment1--his 8,rechtsphilosophie0 has been called 8a repast of bran40 ,yet ,professor ,jones1 in ,mind1 ,july1 #ahic3cjd1 tells us that ,hegel's task was 8to discover what conception of the single principle or fundamental unity which alone is1 is adequate to the differences which it carries within it4 #8,being1' he found1 leaves no room for differences1--it is overpowered by them4444 ,he found that the ,reality can exist only as absolute ,self-consciousness1 as a ,spirit1 who is universal1 and who knows himself in all things4 ,in all this he is dealing1 not simply with thoughts1 but with ,reality40 ,prof4 ,jones's vindication of ,hegel1 however1 still leaves it undecided whether that philosopher regarded the divine self-consciousness as distinct from that of finite beings1 or as simply inclusive of theirs4 ,see ,john ,caird1 ,fund4 ,ideas of ,christianity1 #a3aji4 #e4 ,our intuitive conviction of the existence of a ,god of absolute perfection compels us to conceive of ,god as possessed of every highest quality and attribute of men1 and therefore1 especially1 of that which constitutes the chief dignity of the human spirit1 its personality4 ,diman1 ,theistic ,argument1 #cbh--8,we have no right to represent the supreme ,cause as inferior to ourselves1 yet we do this when we describe it under phrases derived from physical causation40 ,mivart1 ,lessons from ,nature1 #cea--8,we cannot conceive of anything as impersonal1 yet of higher nature than our own1--any being that has not knowledge and will must be indefinitely inferior to one who has them40 ,lotze holds truly1 not that ,god is supra-personal1 but that man is infra-personal1 seeing that in the infinite ,being alone is self-subsistence1 and therefore perfect personality4 ,knight1 ,essays in ,philosophy1 #bbd--8,the radical feature of personality is the survival of a permanent self1 under all the fleeting or deciduous phases of experience2 in other words1 the personal identity that is involved in the assertion #8,i am4'444 ,is limitation a necessary adjunct of that notion80 ,seth1 ,hegelianism3 8,as in us there is more for ourselves than for others1 so in ,god there is more of thought for himself than he manifests to us4 ,hegel's doctrine is that of immanence without transcendence40 ,heinrich ,heine was a pupil and intimate friend of ,hegel4 ,he says3 8,i was young and proud1 and it pleased my vain-glory when ,i learned from ,hegel that the true ,god was not1 as my grandmother believed1 the ,god who lived in heaven1 but was rather myself upon the earth40 ,john ,fiske1 ,idea of ,god1 xvi--8,since our notion of force is purely a generalization from our subjective sensations of overcoming resistance1 there is scarcely less anthropomorphism in the phrase #8,infinite ,power' than in the phrase #8,infinite ,person4' ,we must symbolize ,deity in some form that has meaning to us2 we cannot symbolize it as physical2 we are bound to symbolize it as psychical4 ,hence we may say1 ,god is ,spirit4 ,this implies ,god's personality40 #f4 ,its objection to the divine personality1 that over against the ,infinite there can be in eternity past no non-ego to call forth self-consciousness1 is refuted by considering that even man's cognition of the non-ego logically presupposes knowledge of the ego1 from which the non-ego is distinguished2 that1 in an absolute mind1 self-consciousness cannot be conditioned1 as in the case of finite mind1 upon contact with a not-self2 and that1 if the distinguishing of self from a not-self were an essential condition of divine self-consciousness1 the eternal personal distinctions in the divine nature or the eternal states of the divine mind might furnish such a condition4 ,pfleiderer1 ,die ,religion1 #a3afc1 #aij sq4--8,personal self-consciousness is not primarily a distinguishing of the ego from the non-ego1 but rather a distinguishing of itself from itself1 i4 e41 of the unity of the self from the plurality of its contents4444 ,before the soul distinguishes self from the not-self1 it must know self--else it could not see the distinction4 ,its development is connected with the knowledge of the non-ego1 but this is due1 not to the fact of personality1 but to the fact of finite personality4 ,the mature man can live for a long time upon his own resources4 ,god needs no other1 to stir him up to mental activity4 ,finiteness is a hindrance to the development of our personality4 ,infiniteness is necessary to the highest personality40 ,lotze1 ,microcosmos1 vol4 #c1 chapter #d2 transl4 in ,n4 ,eng41 ,march1 #ahha3aia-bjj--8;,finite spirit1 not having conditions of existence in itself1 can know the ego only upon occasion of knowing the non-ego4 ,the ,infinite is not so limited4 ,he alone has an independent existence1 neither introduced nor developed through anything not himself1 but1 in an inward activity without beginning or end1 maintains himself in himself40 ,see also ,lotze1 ,philos4 of ,religion1 #ee-fi2 ,h4 ,n4 ,gardiner on ,lotze1 in ,presb4 ,rev41 #ahhe3ffi-fgc2 ,webb1 in ,jour4 ,theol4 ,studies1 #b3di-fa4 ,dorner1 ,glaubenslehre3 8,absolute ,personality perfect consciousness of self1 and perfect power over self4 ,we need something external to waken our consciousness--yet self-consciousness comes logically before consciousness of the world4 ,it is the soul's act4 ,only after it has distinguished self from self1 can it consciously distinguish self from another40 ,british ,quarterly1 ,jan4 #ahgd3cb1 note2 ,july1 #ahhd3ajh--8,the ego is thinkable only in relation to the non-ego2 but the ego is liveable long before any such relation40 ,shedd1 ,dogm4 ,theol41 #a3ahe1 #ahf--;,in the pantheistic scheme1 8,god distinguishes himself from the world1 and thereby finds the object required by the subject2 444 in the ,christian scheme1 ,god distinguishes himself from himself1 not from something that is not himself40 ,see ,julius ,mller1 ,doctrine of ,sin1 #b3abb-abf2 ,christlieb1 ,mod4 ,doubt and ,christ4 ,belief1 #afa-aij2 ,hanne1 ,idee der absoluten ,persnlichkeit2 ,eichhorn1 ,die ,persnlichkeit ,gottes2 ,seth1 ,hegelianism and ,personality2 ,knight1 on ,personality and the ,infinite1 in ,studies in ,philos4 and ,lit41 #gj-aah4 ,on the whole subject of ,pantheism1 see ,martineau1 ,study of ,religion1 #b3ada-aid1 esp4 #aib--8,the personality of ,god consists in his voluntary agency as free cause in an unpledged sphere1 that is1 a sphere transcending that of immanent law4 ,but precisely this also it is that constitutes his infinity1 extending his sway1 after it has filled the actual1 over all the possible1 and giving command over indefinite alternatives4 ,though you might deny his infinity without prejudice to his personality1 you cannot deny his personality without sacrificing his infinitude3 for there is a mode of action--the preferential1 the very mode which distinguishes rational beings--from which you exclude him02 #cda--8,the metaphysicians who1 in their impatience of distinction1 insist on taking the sea on board the boat1 swamp not only it but the thought it holds1 and leave an infinitude which1 as it can look into no eye and whisper into no ear1 they contradict in the very act of affirming40 ,jean ,paul ,richter's 8,dream03 8,i wandered to the farthest verge of ,creation1 and there ,i saw a ,socket1 where an ,eye should have been1 and ,i heard the shriek of a ,fatherless ,world0 7quoted in ,david ,brown's ,memoir of ,john ,duncan1 #di-gj74 ,shelley1 ,beatrice ,cenci3 8,sweet ,heaven1 forgive weak thoughts6 ,if there should be ,no ,god1 no ,heaven1 no ,earth1 in the void world--,the wide1 grey1 lampless1 deep1 unpeopled world60 ,for the opposite view1 see ,biedermann1 ,dogmatik1 #fch-fdg--8,only man1 as finite spirit1 is personal2 ,god1 as absolute spirit1 is not personal4 ,yet in religion the mutual relations of intercourse and communion are always personal4444 ,personality is the only adequate term by which we can represent the theistic conception of ,god40 ,bruce1 ,providential ,order1 #gf--8,schopenhauer does not level up cosmic force to the human1 but levels down human will-force to the cosmic4 ,spinoza held intellect in ,god to be no more like man's than the dog-star is like a dog4 ,hartmann added intellect to ,schopenhauer's will1 but the intellect is unconscious and knows no moral distinctions40 ,see also ,bruce1 ,apologetics1 #ga-ij2 ,bowne1 ,philos4 of ,theism1 #abh-acd1 #aga-ahf2 ,j4 ,m4 ,whiton1 ,am4 ,jour4 ,theol41 ,apl4 #aija3cjf--,pantheism ,god consists in all things2 ,theism ,all things consist in ,god1 their ground1 not their sum4 ,spirit in man shows that the infinite ,spirit must be personal and transcendent ,mind and ,will4 ,,iv4 ,ethical ,monism4 ,ethical ,monism is that method of thought which holds to a single substance1 ground1 or principle of being1 namely1 ,god1 but which also holds to the ethical facts of ,god's transcendence as well as his immanence1 and of ,god's personality as distinct from1 and as guaranteeing1 the personality of man4 ,although we do not here assume the authority of the ,bible1 reserving our proof of this to the next following division on ,the ,scriptures a ,revelation from ,god1 we may yet cite passages which show that our doctrine is not inconsistent with the teachings of holy ,writ4 ,the immanence of ,god is implied in all statements of his omnipresence1 as for example3 ,ps4 #aci3g sq4--8,whither shall ,i go from thy spirit8 ,or whither shall ,i flee from thy presence80 ,jer4 #bc3bc1 #bd--8;,am ,i a ,god at hand1 saith ,jehovah1 and not a ,god afar off8444 ,do not ,i fill heaven and earth80 ,acts #ag3bg1 #bh--8;he is not far from each one of us3 for in him we live1 and move1 and have our being40 ,the transcendence of ,god is implied in such passages as3 #a ,kings #h3bg--8the heaven and the heaven of heavens cannot contain thee02 ,ps4 #aac3e--8that hath his seat on high02 ,is4 #eg3ae--8the high and lofty ,one that inhabiteth eternity40 ,this is the faith of ,augustine3 8,o ,god1 thou hast made us for thyself1 and our heart is restless till it find rest in thee4444 ,i could not be1 ,o my ,god1 could not be at all1 wert thou not in me2 rather1 were not ,i in thee1 of whom are all things1 by whom are all things1 in whom are all things40 ,and ,anselm1 in his ,proslogion1 says of the divine nature3 8,it is the essence of the being1 the principle of the existence1 of all things4444 ,without parts1 without differences1 without accidents1 without changes1 it might be said in a certain sense alone to exist1 for in respect to it the other things which appear to be have no existence4 ,the unchangeable ,spirit is all that is1 and it is this without limit1 simply1 interminably4 ,it is the perfect and absolute ,existence4 ,the rest has come from non-entity1 and thither returns if not supported by ,god4 ,it does not exist by itself4 ,in this sense the ,creator alone exists2 created things do not40 #a4 ,while ,ethical ,monism embraces the one element of truth contained in ,pantheism--the truth that ,god is in all things and that all things are in ,god--it regards this scientific unity as entirely consistent with the facts of ethics--man's freedom1 responsibility1 sin1 and guilt2 in other words1 ,metaphysical ,monism1 or the doctrine of one substance1 ground1 or principle of being1 is qualified by ,psychological ,dualism1 or the doctrine that the soul is personally distinct from matter on the one hand1 and from ,god on the other4 ,ethical ,monism is a monism which holds to the ethical facts of the freedom of man and the transcendence and personality of ,god2 it is the monism of free-will1 in which personality1 both human and divine1 sin and righteousness1 ,god and the world1 remain--two in one1 and one in two--in their moral antithesis as well as their natural unity4 ,ladd1 ,introd4 to ,philosophy3 8,dualism is yielding1 in history and in the judgment-halls of reason1 to a monistic philosophy4444 ,some form of philosophical monism is indicated by the researches of psycho-physics1 and by that philosophy of mind which builds upon the principles ascertained by these researches4 ,realities correlated as are the body and the mind must have1 as it were1 a common ground4444 ,they have their reality in the ultimate one ,reality2 they have their interrelated lives as expressions of the one ,life which is immanent in the two4444 ,only some form of monism that shall satisfy the facts and truths to which both realism and idealism appeal can occupy the place of the true and final philosophy4444 ,monism must so construct its tenets as to preserve1 or at least as not to contradict and destroy1 the truths implicated in the distinction between the me and the not-me1 444 between the morally good and the morally evil4 ,no form of monism can persistently maintain itself which erects its system upon the ruins of fundamentally ethical principles and ideals40444 ,philosophy of ,mind1 #daa--8;,dualism must be dissolved in some ultimate monistic solution4 ,the ,being of the world1 of which all particular beings are but parts1 must be so conceived of as that in it can be found the one ground of all interrelated existences and activities4444 ,this one ,principle is an ,other and an ,absolute ,mind40 ,dorner1 ,hist4 ,doct4 ,person of ,christ1 ,,ii1 #c3aja1 #bca--8,the unity of essence in ,god and man is the great discovery of the present age4444 ,the characteristic feature of all recent ,christologies is the endeavor to point out the essential unity of the divine and human4 ,to the theology of the present day1 the divine and human are not mutually exclusive1 but are connected magnitudes4444 ,yet faith postulates a difference between the world and ,god1 between whom religion seeks an union4 ,faith does not wish to be a relation merely to itself1 or to its own representations and thoughts2 that would be a monologue1--faith desires a dialogue4 ,therefore it does not consort with a monism which recognizes only ,god1 or only the world2 it opposes such a monism as this4 ,duality is1 in fact1 a condition of true and vital unity4 ,but duality is not dualism4 ,it has no desire to oppose the rational demand for unity40 ,professor ,small of ,chicago3 8,with rare exceptions on each side1 all philosophy to-day is monistic in its ontological presumptions2 it is dualistic in its methodological procedures40 ,a4 ,h4 ,bradford1 ,age of ,faith1 #ga--8,men and ,god are the same in substance1 though not identical as individuals40 ,the theology of fifty years ago was merely individualistic1 and ignored the complementary truth of solidarity4 ,similarly we think of the continents and islands of our globe as disjoined from one another4 ,the dissociable sea is regarded as an absolute barrier between them4 ,but if the ocean could be dried1 we should see that all the while there had been submarine connections1 and the hidden unity of all lands would appear4 ,so the individuality of human beings1 real as it is1 is not the only reality4 ,there is the profounder fact of a common life4 ,even the great mountain-peaks of personality are superficial distinctions1 compared with the organic oneness in which they are rooted1 into which they all dip down1 and from which they all1 like volcanoes1 receive at times quick and overflowing impulses of insight1 emotion and energy2 see ,a4 ,h4 ,strong1 ,christ in ,creation and ,ethical ,monism1 #ahi1 #aij4 #b4 ,in contrast then with the two errors of ,pantheism--the denial of ,god's transcendence and the denial of ,god's personality--,ethical ,monism holds that the universe1 instead of being one with ,god and conterminous with ,god1 is but a finite1 partial and progressive manifestation of the divine ,life3 ,matter being ,god's self-limitation under the law of ,necessity2 ,humanity being ,god's self-limitation under the law of ,freedom2 ,incarnation and ,atonement being ,god's self-limitations under the law of ,grace4 ,the universe is related to ,god as my thoughts are related to me1 the thinker4 ,i am greater than my thoughts1 and my thoughts vary in moral value4 ,ethical ,monism traces the universe back to a beginning1 while ,pantheism regards the universe as coternal with ,god4 ,ethical ,monism asserts ,god's transcendence1 while ,pantheism regards ,god as imprisoned in the universe4 ,ethical ,monism asserts that the heaven of heavens cannot contain him1 but that contrariwise the whole universe taken together1 with its elements and forces1 its suns and systems1 is but a light breath from his mouth1 or a drop of dew upon the fringe of his garment4 ,upton1 ,hibbert ,lectures3 8,the ,eternal is present in every finite thing1 and is felt and known to be present in every rational soul2 but still is not broken up into individualities1 but ever remains one and the same eternal substance1 one and the same unifying principle1 immanently and indivisibly present in every one of that countless plurality of finite individuals into which man's analyzing understanding dissects the ,cosmos40 ,james ,martineau1 in #aith ,century1 ,apl4 #ahie3eei--8,what is ,nature but the province of ,god's pledged and habitual causality8 ,and what is ,spirit1 but the province of his free causality1 responding to the needs and affections of his children8444 ,god is not a retired architect1 who may now and then be called in for repairs4 ,nature is not self-active1 and ,god's agency is not intrusive40 ,calvin3 ,pie hoc potest dici1 ,deum esse ,naturam4 ,with this doctrine many poets show their sympathy4 8,every fresh and new creation1 ,a divine improvisation1 ,from the heart of ,god proceeds40 ,robert ,browning asserts ,god's immanence2 ,hohenstiel-,schwangau3 8,this is the glory that1 in all conceived ,or felt1 or known1 ,i recognize a ,mind--,not mine1 but like mine--for the double joy1 ,making all things for me1 and me for him02 ,ring and ,book1 ,pope3 8,o thou1 as represented to me here ,in such conception as my soul allows--,under thy measureless1 my atom-width6 ,man's mind1 what is it but a convex glass1 ,wherein are gathered all the scattered points ,picked out of the immensity of sky1 ,to reunite there1 be our heaven for earth1 ,our ,known ,unknown1 our ,god revealed to man80 ,but ,browning also asserts ,god's transcendence3 in ,death in the ,desert1 we read3 8,man is not ,god1 but hath ,god's end to serve1 ,a ,master to obey1 a ,cause to take1 ,somewhat to cast off1 somewhat to become02 in ,christmas ,eve1 the poet derides 8,the important stumble ,of adding1 he1 the sage and humble1 ,was also one with the ,creator02 he tells us that it was ,god's plan to make man in his image3 8,to create man1 and then leave him ,able1 his own word saith1 to grieve him2 ,but able to glorify him too1 ,as a mere machine could never do ,that prayed or praised1 all unaware ,of its fitness for aught but praise or prayer1 ,made perfect as a thing of course4444 ,god1 whose pleasure brought ,man into being1 stands away1 ,as it were1 a hand-breadth off1 to give ,room for the newly made to live ,and look at him from a place apart ,and use his gifts of brain and heart02 8,life's business being just the terrible choice40 ,so ,tennyson's ,higher ,pantheism3 8,the sun1 the moon1 the stars1 the seas1 the hills1 and the plains1 ,are not these1 ,o soul1 the vision of ,him who reigns8 ,dark is the world to thee2 thou thyself art the reason why2 ,for is not ,he all but thou1 that hast power to feel #8,i am ,i'8 ,speak to him1 thou1 for he hears1 and spirit with spirit can meet2 ,closer is he than breathing1 and nearer than hands and feet4 ,and the ear of man cannot hear1 and the eye of man cannot see2 ,but if we could see and hear1 this vision--were it not ,he80 ,also ,tennyson's ,ancient ,sage3 8,but that one ripple on the boundless deep ,feels that the deep is boundless1 and itself ,forever changing form1 but evermore ,one with the boundless motion of the deep02 and ,in ,memoriam3 8,one ,god1 one law1 one element1 ,and one far-off divine event1 ,toward which the whole creation moves40 ,emerson3 8,the day of days1 the greatest day in the feast of life1 is that in which the inward eye opens to the unity of things02 8,in the mud and scum of things ,something always1 always sings40 ,mrs4 ,browning3 8,earth is crammed with heaven1 ,and every common bush afire with ,god2 ,but only he who sees takes off his shoes40 ,so manhood is itself potentially a divine thing4 ,all life1 in all its vast variety1 can have but one ,source4 ,it is either one ,god1 above all1 through all1 and in all1 or it is no ,god at all4 ,e4 ,m4 ,poteat1 ,on ,chesapeake ,bay3 8,night's radiant glory overhead1 ,a softer glory there below1 ,deep answered unto deep1 and said3 ,a kindred fire in us doth glow4 ,for life is one--of sea and stars1 ,of ,god and man1 of earth and heaven--,and by no theologic bars ,shall my scant life from ,god's be riven40 ,see ,professor ,henry ,jones1 ,robert ,browning4 #c4 ,the immanence of ,god1 as the one substance1 ground and principle of being1 does not destroy1 but rather guarantees1 the individuality and rights of each portion of the universe1 so that there is variety of rank and endowment4 ,in the case of moral beings1 worth is determined by the degree of their voluntary recognition and appropriation of the divine4 ,while ,god is all1 he is also in all2 so making the universe a graded and progressive manifestation of himself1 both in his love for righteousness and his opposition to moral evil4 ,it has been charged that the doctrine of monism necessarily involves moral indifference2 that the divine presence in all things breaks down all distinctions of rank and makes each thing equal to every other2 that the evil as well as the good is legitimated and consecrated4 ,of pantheistic monism all this is true1--it is not true of ethical monism2 for ethical monism is the monism that recognizes the ethical fact of personal intelligence and will in both ,god and man1 and with these ,god's purpose in making the universe a varied manifestation of himself4 ,the worship of cats and bulls and crocodiles in ancient ,egypt1 and the deification of lust in the ,brahmanic temples of ,india1 were expressions of a non-ethical monism1 which saw in ,god no moral attributes1 and which identified ,god with his manifestations4 ,as an illustration of the mistakes into which the critics of monism may fall for lack of discrimination between monism that is pantheistic and monism that is ethical1 we quote from ,emma ,marie ,caillard3 8,integral parts of ,god are1 on monistic premises1 liars1 sensualists1 murderers1 evil livers and evil thinkers of every description4 ,their crimes and their passions enter intrinsically into the divine experience4 ,the infinite ,individual in his wholeness may reject them indeed1 but none the less are these evil finite individuals constituent parts of him1 even as the twigs of a tree1 though they are not the tree1 and though the tree transcends any or all of them1 are yet constituent parts of it4 ,can he whose universal consciousness includes and defines all finite consciousnesses be other than responsible for all finite actions and motives80 ,to this indictment we may reply in the words of ,bowne1 ,the ,divine ,immanence1 #acj-acc--8,some weak heads have been so heated by the new wine of immanence as to put all things on the same level1 and make men and mice of equal value4 ,but there is nothing in the dependence of all things on ,god to remove their distinctions of value4 ,one confused talker of this type was led to say that he had no trouble with the notion of a divine man1 as he believed in a divine oyster4 ,others have used the doctrine to cancel moral differences2 for if ,god be in all things1 and if all things represent his will1 then whatever is is right4 ,but this too is hasty4 ,of course even the evil will is not independent of ,god1 but lives and moves and has its being in and through the divine4 ,but through its mysterious power of selfhood and self-determination the evil will is able to assume an attitude of hostility to the divine law1 which forthwith vindicates itself by appropriate reactions4 8,these reactions are not divine in the highest or ideal sense4 ,they represent nothing which ,god desires or in which he delights2 but they are divine in the sense that they are things to be done under the circumstances4 ,the divine reaction in the case of the good is distinct from the divine reaction against evil4 ,both are divine as representing ,god's action1 but only the former is divine in the sense of representing ,god's approval and sympathy4 ,all things serve1 said ,spinoza4 ,the good serve1 and are furthered by their service4 ,the bad also serve and are used up in the serving4 ,according to ,jonathan ,edwards1 the wicked are useful #8in being acted upon and disposed of4' ,as #8vessels of dishonor' they may reveal the majesty of ,god4 ,there is nothing therefore in the divine immanence1 in its only tenable form1 to cancel moral distinctions or to minify retribution4 ,the divine reaction against iniquity is even more solemn in this doctrine4 ,the besetting ,god is the eternal and unescapable environment2 and only as we are in harmony with him can there be any peace4444 ,what ,god thinks of sin1 and what his will is concerning it can be plainly seen in the natural consequences which attend it4444 ,in law itself we are face to face with ,god2 and natural consequences have a supernatural meaning40 #d4 ,since ,christ is the ,logos of ,god1 the immanent ,god1 ,god revealed in ,nature1 in ,humanity1 in ,redemption1 ,ethical ,monism recognizes the universe as created1 upheld1 and governed by the same ,being who in the course of history was manifest in human form and who made atonement for human sin by his death on ,calvary4 ,the secret of the universe and the key to its mysteries are to be found in the ,cross4 ,john #a3a-d 7marg471 #ad1 #ah--8;,in the beginning was the ,word1 and the ,word was with ,god1 and the ,word was ,god4 ,the same was in the beginning with ,god4 ,all things were made through him2 and without him was not any thing made4 ,that which hath been made was life in him2 and the life was the light of men4444 ,and the ,word became flesh1 and dwelt among us4444 ,no man hath seen ,god at any time2 the only begotten ,son1 who is in the bosom of the ,father1 he hath declared him40 ,col4 #a3af1 #ag--8;for in him were all things created1 in the heavens and upon the earth1 things visible and things invisible1 whether thrones or dominions or principalities or powers2 all things have been created through him and unto him2 and he is before all things1 and in him all things consist40 ,heb4 #a3b1 #c--8;his ,son 444 through whom also he made the worlds 444 upholding all things by the word of his power02 ,eph4 #a3bb1 #bc--8the church1 which is his body1 the fulness of him that filleth all in all0 fills all things with all that they contain of truth1 beauty1 and goodness2 ,col4 #b3b1 #c1 #i--8the mystery of ,god1 even ,christ1 in whom are all the treasures of wisdom and knowledge hidden 444 for in him dwelleth all the fulness of the ,godhead bodily40 ,this view of the relation of the universe to ,god lays the foundation for a ,christian application of recent philosophical doctrine4 ,matter is no longer blind and dead1 but is spiritual in its nature1 not in the sense that it is spirit1 but in the sense that it is the continual manifestation of spirit1 just as my thoughts are a living and continual manifestation of myself4 ,yet matter does not consist simply in ideas1 for ideas1 deprived of an external object and of an internal subject1 are left suspended in the air4 ,ideas are the product of ,mind4 ,but matter is known only as the operation of force1 and force is the product of ,will4 ,since this force works in rational ways1 it can be the product only of ,spirit4 ,the system of forces which we call the universe is the immediate product of the mind and will of ,god2 and1 since ,christ is the mind and will of ,god in exercise1 ,christ is the ,creator and ,upholder of the universe4 ,nature is the omnipresent ,christ1 manifesting ,god to creatures4 ,christ is the principle of cohesion1 attraction1 interaction1 not only in the physical universe1 but in the intellectual and moral universe as well4 ,in all our knowing1 the knower and known are 8connected by some ,being who is their reality10 and this being is ,christ1 8the ,light which lighteth every man0 7,john #a3i74 ,we know in ,christ1 just as 8in him we live1 and move1 and have our being0 7,acts #ag3bh74 ,as the attraction of gravitation and the principle of evolution are only other names for ,christ1 so he is the basis of inductive reasoning and the ground of moral unity in the creation4 ,i am bound to love my neighbor as myself because he has in him the same life that is in me1 the life of ,god in ,christ4 ,the ,christ in whom all humanity is created1 and in whom all humanity consists1 holds together the moral universe1 drawing all men to himself and so drawing them to ,god4 ,through him ,god 8reconciles all things unto himself 444 whether things upon the earth1 or things in the heavens0 7,col4 #a3bj74 ,as ,pantheism exclusive immanence ,god imprisoned1 so ,deism exclusive transcendence ,god banished4 ,ethical ,monism holds to the truth contained in each of these systems1 while avoiding their respective errors4 ,it furnishes the basis for a new interpretation of many theological as well as of many philosophical doctrines4 ,it helps our understanding of the ,trinity4 ,if within the bounds of ,god's being there can exist multitudinous finite personalities1 it becomes easier to comprehend how within those same bounds there can be three eternal and infinite personalities1--indeed1 the integration of plural consciousnesses in an all-embracing divine consciousness may find a valid analogy in the integration of subordinate consciousnesses in the unit-personality of man2 see ,baldwin1 ,handbook of ,psychology1 ,feeling and ,will1 #ec1 #ed4 ,ethical ,monism1 since it is ethical1 leaves room for human wills and for their freedom4 ,while man could never break the natural bond which united him to ,god1 he could break the spiritual bond and introduce into creation a principle of discord and evil4 ,tie a cord tightly about your finger2 you partially isolate the finger1 diminish its nutrition1 bring about atrophy and disease4 ,so there has been given to each intelligent and moral agent the power1 spiritually to isolate himself from ,god while yet he is naturally joined to ,god4 ,as humanity is created in ,christ and lives only in ,christ1 man's self-isolation is his moral separation from ,christ4 ,simon1 ,redemption of ,man1 #cci--8,rejecting ,christ is not so much refusal to become one with ,christ as it is refusal to remain one with him1 refusal to let him be our life40 ,all men are naturally one with ,christ by physical birth1 before they become morally one with him by spiritual birth4 ,they may set themselves against him and may oppose him forever4 ,this our ,lord intimates1 when he tells us that there are natural branches of ,christ1 which do not 8abide in the vine0 or 8bear fruit10 and so are 8cast forth10 8withered10 and 8burned0 7,john #ae3d-f74 ,ethical ,monism1 however1 since it is ,monism1 enables us to understand the principle of the ,atonement4 ,though ,god's holiness binds him to punish sin1 the ,christ who has joined himself to the sinner must share the sinner's punishment4 ,he who is the life of humanity must take upon his own heart the burden of shame and penalty that belongs to his members4 ,tie the cord about your finger2 not only the finger suffers pain1 but also the heart2 the life of the whole system rouses itself to put away the evil1 to untie the cord1 to free the diseased and suffering member4 ,humanity is bound to ,christ1 as the finger to the body4 ,since human nature is one of the 8all things0 that 8consist0 or hold together in ,christ 7,col #a3ag71 and man's sin is a self-perversion of a part of ,christ's own body1 the whole must be injured by the self-inflicted injury of the part1 and 8it must needs be that ,christ should suffer0 7,acts #ag3c74 ,simon1 ,redemption of ,man1 #cba--8;,if the ,logos is the ,mediator of the divine immanence in creation1 especially in man2 if men are differentiations of the effluent divine energy2 and if the ,logos is the immanent controlling principle of all differentiation--i4 e41 the principle of all form--must not the self-perversion of these human differentiations react on him who is their constitutive principle80 ,a more full explanation of the relations of ,ethical ,monism to other doctrines must be reserved to our separate treatment of the ,trinity1 ,creation1 ,sin1 ,atonement1 ,regeneration4 ,portions of the subject are treated by ,upton1 ,hibbert ,lectures2 ,le ,conte1 in ,royce's ,conception of ,god1 #dc-ej2 ,bowne1 ,theory of ,thought and ,knowledge1 #big-cja1 #caa-cag1 and ,immanence of ,god1 #e-cb1 #aaf-aec2 ,ladd1 ,philos4 of ,knowledge1 #egd-eij1 and ,theory of ,reality1 #ebe-ebi2 ,edward ,caird1 ,evolution of ,religion1 #b3dh2 ,ward1 ,naturalism and ,agnosticism1 #b3beh-bhc2 ,gschel1 quoted in ,dorner1 ,hist4 ,doct4 ,person of ,christ1 #e3agj4 ,an attempt has been made to treat the whole subject by ,a4 ,h4 ,strong1 ,christ in ,creation and ,ethical ,monism1 #a-hf1 #ada-afb1 #aff-ahj1 #ahf-bjh4 ,,part ,,iii4 ,,the ,,scriptures ,a ,,revelation ,,from ,,god4 ,chapter ,i4 ,preliminary ,considerations4 ,i4 ,reasons a priori for expecting a ,revelation from ,god4 #a4 ,needs of man's nature4 ,man's intellectual and moral nature requires1 in order to preserve it from constant deterioration1 and to ensure its moral growth and progress1 an authoritative and helpful revelation of religious truth1 of a higher and completer sort than any to which1 in its present state of sin1 it can attain by the use of its unaided powers4 ,the proof of this proposition is partly psychological1 and partly historical4 ,a4 ,psychological proof4--7a7 ,neither reason nor intuition throws light upon certain questions whose solution is of the utmost importance to us2 for example1 ,trinity1 atonement1 pardon1 method of worship1 personal existence after death4 7b7 ,even the truth to which we arrive by our natural powers needs divine confirmation and authority when it addresses minds and wills perverted by sin4 7c7 ,to break this power of sin1 and to furnish encouragement to moral effort1 we need a special revelation of the merciful and helpful aspect of the divine nature4 7a7 ,bremen ,lectures1 #gb1 #gc2 ,plato1 ,second ,alcibiades1 #bb1 #bc2 ,phdo1 #he-- 4 ,iamblicus1 1 chap4 #bh4 schylus1 in his ,agamemnon1 shows how completely reason and intuition failed to supply the knowledge of ,god which man needs3 8,renown is loud10 he says1 8and not to lose one's senses is ,god's greatest gift4444 ,the being praised outrageously ,is grave2 for at the eyes of such a one ,is launched1 from ,zeus1 the thunder-stone4 ,therefore do ,i decide ,for so much and no more prosperity ,than of his envy passes unespied40 ,though the gods might have favorites1 they did not love men as men1 but rather1 envied and hated them4 ,william ,james1 ,is ,life ,worth ,living8 in ,internat4 ,jour4 ,ethics1 ,oct4 #ahie3aj--8;,all we know of good and beauty proceeds from nature1 but none the less all we know of evil4444 ,to such a harlot we owe no moral allegiance4444 ,if there be a divine ,spirit of the universe1 nature1 such as we know her1 cannot possibly be its ultimate word to man4 ,either there is no ,spirit revealed in nature1 or else it is inadequately revealed there2 and1 as all the higher religions have assumed1 what we call visible nature1 or this world1 must be but a veil and surface-show whose full meaning resides in a supplementary unseen or other world40 7b7 ,versus ,socrates3 ,men will do right1 if they only know the right4 ,pfleiderer1 ,philos4 ,relig41 #a3bai--8;,in opposition to the opinion of ,socrates that badness rests upon ignorance1 ,aristotle already called the fact to mind that the doing of the good is not always combined with the knowing of it1 seeing that it depends also on the passions4 ,if badness consisted only in the want of knowledge1 then those who are theoretically most cultivated must also be morally the best1 which no one will venture to assert40 ,w4 ,s4 ,lilly1 ,on ,shibboleths3 8,ignorance is often held to be the root of all evil4 ,but mere knowledge cannot transform character4 ,it cannot minister to a mind diseased4 ,it cannot convert the will from bad to good4 ,it may turn crime into different channels1 and render it less easy to detect4 ,it does not change man's natural propensities or his disposition to gratify them at the expense of others4 ,knowledge makes the good man more powerful for good1 the bad man more powerful for evil4 ,and that is all it can do40 ,gore1 ,incarnation1 #agd--8,we must not depreciate the method of argument1 for ,jesus and ,paul occasionally used it in a ,socratic fashion1 but we must recognize that it is not the basis of the ,christian system nor the primary method of ,christianity40 ,martineau1 in ,nineteenth ,century1 #a3cca1 #eca1 and ,types1 #a3aab--8,plato dissolved the idea of the right into that of the good1 and this again was indistinguishably mingled with that of the true and the beautiful40 ,see also ,flint1 ,theism1 #cje4 7c7 ,versus ,thomas ,paine3 8,natural religion teaches us1 without the possibility of being mistaken1 all that is necessary or proper to be known40 ,plato1 ,laws1 #i3hed1 c1 for substance3 8,be good2 but1 if you cannot1 then kill yourself40 ,farrar1 ,darkness and ,dawn1 #ge--8,plato says that man will never know ,god until ,god has revealed himself in the guise of suffering man1 and that1 when all is on the verge of destruction1 ,god sees the distress of the universe1 and1 placing himself at the rudder1 restores it to order40 ,prometheus1 the type of humanity1 can never be delivered 8until some god descends for him into the black depths of ,tartarus40 ,seneca in like manner teaches that man cannot save himself4 ,he says3 8,do you wonder that men go to the gods8 ,god comes to men1 yes1 into men40 ,we are sinful1 and ,god's thoughts are not as our thoughts1 nor his ways as our ways4 ,therefore he must make known his thoughts to us1 teach us what we are1 what true love is1 and what will please him4 ,shaler1 ,interpretation of ,nature1 #bbg--8,the inculcation of moral truths can be successfully effected only in the personal way2 444 it demands the influence of personality2 444 the weight of the impression depends upon the voice and the eye of a teacher40 ,in other words1 we need not only the exercise of authority1 but also the manifestation of love4 ,b4 ,historical proof4--7a7 ,the knowledge of moral and religious truth possessed by nations and ages in which special revelation is unknown is grossly and increasingly imperfect4 7b7 ,man's actual condition in ante-,christian times1 and in modern heathen lands1 is that of extreme moral depravity4 7c7 ,with this depravity is found a general conviction of helplessness1 and on the part of some nobler natures1 a longing after1 and hope of1 aid from above4 ,pythagoras3 8,it is not easy to know duties1 except men were taught them by ,god himself1 or by some person who had received them from ,god1 or obtained the knowledge of them through some divine means40 ,socrates3 8,wait with patience1 till we know with certainty how we ought to behave ourselves toward ,god and man40 ,plato3 8,we will wait for one1 be he a ,god or an inspired man1 to instruct us in our duties and to take away the darkness from our eyes40 ,disciple of ,plato3 8,make probability our raft1 while we sail through life1 unless we could have a more sure and safe conveyance1 such as some divine communication would be40 ,plato thanked ,god for three things3 first1 that he was born a rational soul2 secondly1 that he was born a ,greek2 and1 thirdly1 that he lived in the days of ,socrates4 ,yet1 with all these advantages1 he had only probability for a raft1 on which to navigate strange seas of thought far beyond his depth1 and he longed for 8a more sure word of prophecy0 7#b ,pet4 #a3ai74 ,see references and quotations in ,peabody1 ,christianity the ,religion of ,nature1 #ce1 and in ,luthardt1 ,fundamental ,truths1 #aef-agb1 #cce-cch2 ,farrar1 ,seekers after ,god2 ,garbett1 ,dogmatic ,faith1 #ahg4 #b4 ,presumption of supply4 ,what we know of ,god1 by nature1 affords ground for hope that these wants of our intellectual and moral being will be met by a corresponding supply1 in the shape of a special divine revelation4 ,we argue this3 7a7 ,from our necessary conviction of ,god's wisdom4 ,having made man a spiritual being1 for spiritual ends1 it may be hoped that he will furnish the means needed to secure these ends4 7b7 ,from the actual1 though incomplete1 revelation already given in nature4 ,since ,god has actually undertaken to make himself known to men1 we may hope that he will finish the work he has begun4 7c7 ,from the general connection of want and supply4 ,the higher our needs1 the more intricate and ingenious are1 in general1 the contrivances for meeting them4 ,we may therefore hope that the highest want will be all the more surely met4 7d7 ,from analogies of nature and history4 ,signs of reparative goodness in nature and of forbearance in providential dealings lead us to hope that1 while justice is executed1 ,god may still make known some way of restoration for sinners4 7a7 ,there were two stages in ,dr4 ,john ,duncan's escape from pantheism3 #a4 when he came first to believe in the existence of ,god1 and 8danced for joy upon the brig o' ,dee02 and #b4 when1 under ,malan's influence1 he came also to believe that 8,god meant that we should know him40 ,in the story in the old ,village ,reader1 the mother broke completely down when she found that her son was likely to grow up stupid1 but her tears conquered him and made him intelligent4 ,laura ,bridgman was blind1 deaf and dumb1 and had but small sense of taste or smell4 ,when her mother1 after long separation1 went to her in ,boston1 the mother's heart was in distress lest the daughter should not recognize her4 ,when at last1 by some peculiar mother's sign1 she pierced the veil of insensibility1 it was a glad time for both4 ,so ,god1 our ,father1 tries to reveal himself to our blind1 deaf and dumb souls4 ,the agony of the ,cross is the sign of ,god's distress over the insensibility of humanity which sin has caused4 ,if he is the ,maker of man's being1 he will surely seek to fit it for that communion with himself for which it was designed4 7b7 ,gore1 ,incarnation1 #eb1 #ec--8,nature is a first volume1 in itself incomplete1 and demanding a second volume1 which is ,christ40 7c7 ,r4 ,t4 ,smith1 ,man's ,knowledge of ,man and of ,god1 #bbh--8,mendicants do not ply their calling for years in a desert where there are no givers4 ,enough of supply has been received to keep the sense of want alive40 7d7 ,in the natural arrangements for the healing of bruises in plants and for the mending of broken bones in the animal creation1 in the provision of remedial agents for the cure of human diseases1 and especially in the delay to inflict punishment upon the transgressor and the space given him for repentance1 we have some indications1 which1 if uncontradicted by other evidence1 might lead us to regard the ,god of nature as a ,god of forbearance and mercy4 ,plutarch's treatise 8,de ,sera ,numinis ,vindicta0 is proof that this thought had occurred to the heathen4 ,it may be doubted1 indeed1 whether a heathen religion could even continue to exist1 without embracing in it some element of hope4 ,yet this very delay in the execution of the divine judgments gave its own occasion for doubting the existence of a ,god who was both good and just4 8,truth forever on the scaffold1 ,wrong forever on the throne10 is a scandal to the divine government which only the sacrifice of ,christ can fully remove4 ,the problem presents itself also in the ,old ,testament4 ,in ,job #ba1 and in ,psalms1 #ag1 #cg1 #di1 #gc1 there are partial answers2 see ,job #ba3g--8,wherefore do the wicked live1 ,become old1 yea1 wax mighty in power80 #bd3a--8,why are not judgment times determined by the ,almighty8 ,and they that know him1 why see they not his days80 ,the ,new ,testament intimates the existence of a witness to ,god's goodness among the heathen1 while at the same time it declares that the full knowledge of forgiveness and salvation is brought only by ,christ4 ,compare ,acts #ad3ag--8;,and yet he left not himself without witness1 in that he did good1 and gave you from heaven rains and fruitful seasons1 filling your hearts with food and gladness02 #ag3be-bg--8;he himself giveth to all life1 and breath1 and all things2 and he made of one every nation of men 444 that they should seek ,god1 if haply they might feel after him and find him02 ,rom4 #b3d--8the goodness of ,god leadeth thee to repentance02 #c3be--8the passing over of the sins done aforetime1 in the forbearance of ,god02 ,eph4 #c3i--8to make all men see what is the dispensation of the mystery which for ages hath been hid in ,god02 #b ,tim4 #a3aj--8our ,savior ,christ ,jesus1 who abolished death1 and brought life and incorruption to light through the gospel40 ,see ,hackett's edition of the treatise of ,plutarch1 as also ,bowen1 ,metaph4 and ,ethics1 #dfb-dhg2 ,diman1 ,theistic ,argument1 #cga4 ,we conclude this section upon the reasons a priori for expecting a revelation from ,god with the acknowledgment that the facts warrant that degree of expectation which we call hope1 rather than that larger degree of expectation which we call assurance2 and this1 for the reason that1 while conscience gives proof that ,god is a ,god of holiness1 we have not1 from the light of nature1 equal evidence that ,god is a ,god of love4 ,reason teaches man that1 as a sinner1 he merits condemnation2 but he cannot1 from reason alone1 know that ,god will have mercy upon him and provide salvation4 ,his doubts can be removed only by ,god's own voice1 assuring him of 8redemption 444 the forgiveness of 444 trespasses0 7,eph4 #a3g7 and revealing to him the way in which that forgiveness has been rendered possible4 ,conscience knows no pardon1 and no ,savior4 ,hovey1 ,manual of ,christian ,theology1 #i1 seems to us to go too far when he says3 8,even natural affection and conscience afford some clue to the goodness and holiness of ,god1 though much more is needed by one who undertakes the study of ,christian theology40 ,we grant that natural affection gives some clue to ,god's goodness1 but we regard conscience as reflecting only ,god's holiness and his hatred of sin4 ,we agree with ,alexander ,mc,laren3 8,does ,god's love need to be proved8 ,yes1 as all paganism shows4 ,gods vicious1 gods careless1 gods cruel1 gods beautiful1 there are in abundance2 but where is there a god who loves80 ,,ii4 ,marks of the ,revelation man may expect4 #a4 ,as to its substance4 ,we may expect this later revelation not to contradict1 but to confirm and enlarge1 the knowledge of ,god which we derive from nature1 while it remedies the defects of natural religion and throws light upon its problems4 ,isaiah's appeal is to ,god's previous communications of truth3 ,is4 #h3bj--8,to the law and to the testimony6 if they speak not according to this word1 surely there is no morning for them40 ,and ,malachi follows the example of ,isaiah2 ,mal4 #d3d--8,remember ye the law of ,moses my servant40 ,our ,lord himself based his claims upon the former utterances of ,god3 ,luke #bd3bg--8;beginning from ,moses and from all the prophets1 he interpreted to them in all the scriptures the things concerning himself40 #b4 ,as to its method4 ,we may expect it to follow ,god's methods of procedure in other communications of truth4 ,bishop ,butler 7,analogy1 part ii1 chap4 iii7 has denied that there is any possibility of judging a priori how a divine revelation will be given4 8,we are in no sort judges beforehand10 he says1 8by what methods1 or in what proportion1 it were to be expected that this supernatural light and instruction would be afforded us40 ,but ,bishop ,butler somewhat later in his great work 7part ii1 chap4 iv7 shows that ,god's progressive plan in revelation has its analogy in the slow1 successive steps by which ,god accomplishes his ends in nature4 ,we maintain that the revelation in nature affords certain presumptions with regard to the revelation of grace1 such for example as those mentioned below4 ,leslie ,stephen1 in ,nineteenth ,century1 ,feb4 #ahia3ahj--8;,butler answered the argument of the deists1 that the ,god of ,christianity was unjust1 by arguing that the ,god of nature was equally unjust4 ,james ,mill1 admitting the analogy1 refused to believe in either ,god4 ,dr4 ,martineau has said1 for similar reasons1 that ,butler #8wrote one of the most terrible persuasives to atheism ever produced4' ,so ,j4 ,h4 ,newman's #8kill or cure' argument is essentially that ,god has either revealed nothing1 or has made revelations in some other places than in the ,bible4 ,his argument1 like ,butler's1 may be as good a persuasive to scepticism as to belief40 ,to this indictment by ,leslie ,stephen we reply that it has cogency only so long as we ignore the fact of human sin4 ,granting this fact1 our world becomes a world of discipline1 probation and redemption1 and both the ,god of nature and the ,god of ,christianity are cleared from all suspicion of injustice4 ,the analogy between ,god's methods in the ,christian system and his methods in nature becomes an argument in favor of the former4 7a7 ,that of continuous historical development1--that it will be given in germ to early ages1 and will be more fully unfolded as the race is prepared to receive it4 ,instances of continuous development in ,god's impartations are found in geological history2 in the growth of the sciences2 in the progressive education of the individual and of the race4 ,no other religion but ,christianity shows 8a steady historical progress of the vision of one infinite ,character unfolding itself to man through a period of many centuries40 ,see sermon by ,dr4 ,temple1 on the ,education of the ,world1 in ,essays and ,reviews2 ,rogers1 ,superhuman ,origin of the ,bible1 #cgd-chd2 ,walker1 ,philosophy of the ,plan of ,salvation4 ,on the gradualness of revelation1 see ,fisher1 ,nature and ,method of ,revelation1 #df-hf2 ,arthur ,h4 ,hallam1 in ,john ,brown's ,rab and his ,friends1 #bhb--8,revelation is a gradual approximation of the infinite ,being to the ways and thoughts of finite humanity40 ,a little fire can kindle a city or a world2 but ten times the heat of that little fire1 if widely diffused1 would not kindle anything4 7b7 ,that of original delivery to a single nation1 and to single persons in that nation1 that it may through them be communicated to mankind4 ,each nation represents an idea4 ,as the ,greek had a genius for liberty and beauty1 and the ,roman a genius for organization and law1 so the ,hebrew nation had a 8genius for religion0 7,renan72 this last1 however1 would have been useless without special divine aid and superintendence1 as witness other productions of this same ,semitic race1 such as ,bel and the ,dragon1 in the ,old ,testament ,apocrypha2 the gospels of the ,apocryphal ,new ,testament2 and later still1 the ,talmud and the ,koran4 ,the ,o4 ,t4 ,apocrypha relates that1 when ,daniel was thrown a second time into the lions' den1 an angel seized ,habakkuk in ,judea by the hair of his head and carried him with a bowl of pottage to give to ,daniel for his dinner4 ,there were seven lions1 and ,daniel was among them seven days and nights4 ,tobias starts from his father's house to secure his inheritance1 and his little dog goes with him4 ,on the banks of the great river a great fish threatens to devour him1 but he captures and despoils the fish4 ,he finally returns successful to his father's house1 and his little dog goes in with him4 ,in the ,apocryphal ,gospels1 ,jesus carries water in his mantle when his pitcher is broken2 makes clay birds on the ,sabbath1 and1 when rebuked1 causes them to fly2 strikes a youthful companion with death1 and then curses his accusers with blindness2 mocks his teachers1 and resents control4 ,later ,moslem legends declare that ,mohammed caused darkness at noon2 whereupon the moon flew to him1 went seven times around the ,kaba1 bowed1 entered his right sleeve1 split into two halves after slipping out at the left1 and the two halves1 after retiring to the extreme east and west1 were reunited4 ,these products of the ,semitic race show that neither the influence of environment nor a native genius for religion furnishes an adequate explanation of our ,scriptures4 ,as the flame on ,elijah's altar was caused1 not by the dead sticks1 but by the fire from heaven1 so only the inspiration of the ,almighty can explain the unique revelation of the ,old and ,new ,testaments4 ,the ,hebrews saw ,god in conscience4 ,for the most genuine expression of their life we 8must look beneath the surface1 in the soul1 where worship and aspiration and prophetic faith come face to face with ,god0 7,genung1 ,epic of the ,inner ,life1 #bh74 ,but the ,hebrew religion needed to be supplemented by the sight of ,god in reason1 and in the beauty of the world4 ,the ,greeks had the love of knowledge1 and the sthetic sense4 ,butcher1 ,aspects of the ,greek ,genius1 #cd--8,the ,phnicians taught the ,greeks how to write1 but it was the ,greeks who wrote40 ,aristotle was the beginner of science1 and outside the ,aryan race none but the ,saracens ever felt the scientific impulse4 ,but the ,greek made his problem clear by striking all the unknown quantities out of it4 ,greek thought would never have gained universal currency and permanence if it had not been for ,roman jurisprudence and imperialism4 ,england has contributed her constitutional government1 and ,america her manhood suffrage and her religious freedom4 ,so a definite thought of ,god is incorporated in each nation1 and each nation has a message to every other4 ,acts #ag3bf--;,god 8made of one every nation of men to dwell on all the face of the earth1 having determined their appointed seasons1 and the bounds of their habitation02 ,rom4 #c3ab--8,what advantage then hath the ,jew8444 first of all1 that they were entrusted with the oracles of ,god40 ,god's choice of the ,hebrew nation1 as the repository and communicator of religious truth1 is analogous to his choice of other nations1 as the repositories and communicators of sthetic1 scientific1 governmental truth4 ,hegel3 8,no nation that has played a weighty and active part in the world's history has ever issued from the simple development of a single race along the unmodified lines of blood-relationship4 ,there must be differences1 conflicts1 a composition of opposed forces40 ,the conscience of the ,hebrew1 the thought of the ,greek1 the organization of the ,latin1 the personal loyalty of the ,teuton1 must all be united to form a perfect whole4 8,while the ,greek church was orthodox1 the ,latin church was ,catholic2 while the ,greek treated of the two wills in ,christ1 the ,latin treated of the harmony of our wills with ,god2 while the ,latin saved through a corporation1 the ,teuton saved through personal faith40 ,brereton1 in ,educational ,review1 ,nov4 #aija3cci--8,the problem of ,france is that of the religious orders2 that of ,germany1 the construction of society2 that of ,america1 capital and labor40 ,pfleiderer1 ,philos4 ,religion1 #a3ahc1 #ahd--8;,great ideas never come from the masses1 but from marked individuals4 ,these ideas1 when propounded1 however1 awaken an echo in the masses1 which shows that the ideas had been slumbering unconsciously in the souls of others40 ,the hour strikes1 and a ,newton appears1 who interprets ,god's will in nature4 ,so the hour strikes1 and a ,moses or a ,paul appears1 who interprets ,god's will in morals and religion4 ,the few grains of wheat found in the clasped hand of the ,egyptian mummy would have been utterly lost if one grain had been sown in ,europe1 a second in ,asia1 a third in ,africa1 and a fourth in ,america2 all being planted together in a flower-pot1 and their product in a garden-bed1 and the still later fruit in a farmer's field1 there came at last to be a sufficient crop of new ,mediterranean wheat to distribute to all the world4 ,so ,god followed his ordinary method in giving religious truth first to a single nation and to chosen individuals in that nation1 that through them it might be given to all mankind4 ,see ,british ,quarterly1 ,jan4 #ahgd3 art43 ,inductive ,theology4 7c7 ,that of preservation in written and accessible documents1 handed down from those to whom the revelation is first communicated4 ,alphabets1 writing1 books1 are our chief dependence for the history of the past2 all the great religions of the world are book-religions2 the ,karens expected their teachers in the new religion to bring to them a book4 ,but notice that false religions have scriptures1 but not ,scripture2 their sacred books lack the principle of unity which is furnished by divine inspiration4 ,h4 ,p4 ,smith1 ,biblical ,scholarship and ,inspiration1 #fh--8,mohammed discovered that the ,scriptures of the ,jews were the source of their religion4 ,he called them a #8book-people1' and endeavored to construct a similar code for his disciples4 ,in it ,god is the only speaker2 all its contents are made known to the prophet by direct revelation2 its ,arabic style is perfect2 its text is incorruptible2 it is absolute authority in law1 science and history40 ,the ,koran is a grotesque human parody of the ,bible2 its exaggerated pretensions of divinity1 indeed1 are the best proof that it is of purely human origin4 ,scripture1 on the other hand1 makes no such claims for itself1 but points to ,christ as the sole and final authority4 ,in this sense we may say with ,clarke1 ,christian ,theology1 #bj--8;,christianity is not a book-religion1 but a life-religion4 ,the ,bible does not give us ,christ1 but ,christ gives us the ,bible40 ,still it is true that for our knowledge of ,christ we are almost wholly dependent upon ,scripture4 ,in giving his revelation to the world1 ,god has followed his ordinary method of communicating and preserving truth by means of written documents4 ,recent investigations1 however1 now render it probable that the ,karen expectation of a book was the survival of the teaching of the ,nestorian missionaries1 who as early as the eighth century penetrated the remotest parts of ,asia1 and left in the wall of the city of ,singwadu in ,northwestern ,china a tablet as a monument of their labors4 ,on book-revelation1 see ,rogers1 ,eclipse of ,faith1 #gc-if1 #bha-cjd4 #c4 ,as to its attestation4 ,we may expect that this revelation will be accompanied by evidence that its author is the same being whom we have previously recognized as ,god of nature4 ,this evidence must constitute 7a7 a manifestation of ,god himself2 7b7 in the outward as well as the inward world2 7c7 such as only ,god's power or knowledge can make2 and 7d7 such as cannot be counterfeited by the evil1 or mistaken by the candid1 soul4 ,in short1 we may expect ,god to attest by miracles and by prophecy1 the divine mission and authority of those to whom he communicates a revelation4 ,some such outward sign would seem to be necessary1 not only to assure the original recipient that the supposed revelation is not a vagary of his own imagination1 but also to render the revelation received by a single individual authoritative to all 7compare ,judges #f3ag1 #cf-dj--;,gideon asks a sign1 for himself2 #a ,k4 #ah3cf-ch--;,elijah asks a sign1 for others74 ,but in order that our positive proof of a divine revelation may not be embarrassed by the suspicion that the miraculous and prophetic elements in the ,scripture history create a presumption against its credibility1 it will be desirable to take up at this point the general subject of miracles and prophecy4 ,,iii4 ,miracles1 as attesting a ,divine ,revelation4 #a4 ,definition of ,miracle4 ,a4 ,preliminary ,definition4--,a miracle is an event palpable to the senses1 produced for a religious purpose by the immediate agency of ,god2 an event therefore which1 though not contravening any law of nature1 the laws of nature1 if fully known1 would not without this agency of ,god be competent to explain4 ,this definition corrects several erroneous conceptions of the miracle3--7a7 ,a miracle is not a suspension or violation of natural law2 since natural law is in operation at the time of the miracle just as much as before4 7b7 ,a miracle is not a sudden product of natural agencies--a product merely foreseen1 by him who appears to work it2 it is the effect of a will outside of nature4 7c7 ,a miracle is not an event without a cause2 since it has for its cause a direct volition of ,god4 7d7 ,a miracle is not an irrational or capricious act of ,god2 but an act of wisdom1 performed in accordance with the immutable laws of his being1 so that in the same circumstances the same course would be again pursued4 7e7 ,a miracle is not contrary to experience2 since it is not contrary to experience for a new cause to be followed by a new effect4 7f7 ,a miracle is not a matter of internal experience1 like regeneration or illumination2 but is an event palpable to the senses1 which may serve as an objective proof to all that the worker of it is divinely commissioned as a religious teacher4 ,for various definitions of miracles1 see ,alexander1 ,christ and ,christianity1 #cjb4 ,on the whole subject1 see ,mozley1 ,miracles2 ,christlieb1 ,mod4 ,doubt and ,christ4 ,belief1 #bhe-cci2 ,fisher1 in ,princeton ,rev41 ,nov4 #ahhj1 and ,jan4 #ahha2 ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #abi-adg1 and in ,baptist ,review1 ,april1 #ahgi4 ,the definition given above is intended simply as a definition of the miracles of the ,bible1 or1 in other words1 of the events which profess to attest a divine revelation in the ,scriptures4 ,the ,new ,testament designates these events in a two-fold way1 viewing them either subjectively1 as producing effects upon men1 or objectively1 as revealing the power and wisdom of ,god4 ,in the former aspect they are called 1 8wonders10 and 1 8signs10 7,john #d3dh2 ,acts #b3bb74 ,in the latter aspect they are called 1 8powers10 and 1 8works10 7,mat #g3bb2 ,john #ad3aa74 ,see ,h4 ,b4 ,smith1 ,lect4 on ,apologetics1 #ij-aaf1 esp4 #id--81 sign1 marking the purpose or object1 the moral end1 placing the event in connection with revelation40 ,the ,bible ,union ,version uniformly and properly renders by 8wonder10 by 8miracle10 by 8work10 and by 8sign40 ,goethe1 ,faust3 8,alles ,vergngliche ist nur ein ,gleichniss3 ,das ,unzulngliche wird hier ,ereigniss0--8,everything transitory is but a parable2 ,the unattainable appears as solid fact40 ,so the miracles of the ,new ,testament are acted parables1--,christ opens the eyes of the blind to show that he is the ,light of the world1 multiplies the loaves to show that he is the ,bread of ,life1 and raises the dead to show that he lifts men up from the death of trespasses and sins4 ,see ,broadus on ,matthew1 #age4 ,a modification of this definition of the miracle1 however1 is demanded by a large class of ,christian physicists1 in the supposed interest of natural law4 ,such a modification is proposed by ,babbage1 in the ,ninth ,bridgewater ,treatise1 chap4 viii4 ,babbage illustrates the miracle by the action of his calculating machine1 which would present to the observer in regular succession the series of units from one to ten million1 but which would then make a leap and show1 not ten million and one1 but a hundred million2 ,ephraim ,peabody illustrates the miracle from the cathedral clock which strikes only once in a hundred years2 yet both these results are due simply to the original construction of the respective machines4 ,bonnet held this view2 see ,dorner1 ,glaubenslehre1 #a3eia1 #eib2 ,eng4 translation1 #b3aee1 #aef2 so ,matthew ,arnold1 quoted in ,bruce1 ,miraculous ,element in ,gospels1 #eb2 see also ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #abi-adg4 ,babbage and ,peabody would deny that the miracle is due to the direct and immediate agency of ,god1 and would regard it as belonging to a higher order of nature4 ,god is the author of the miracle only in the sense that he instituted the laws of nature at the beginning and provided that at the appropriate time miracle should be their outcome4 ,in favor of this view it has been claimed that it does not dispense with the divine working1 but only puts it further back at the origination of the system1 while it still holds ,god's work to be essential1 not only to the upholding of the system1 but also to the inspiring of the religious teacher or leader with the knowledge needed to predict the unusual working of the system4 ,the wonder is confined to the prophecy1 which may equally attest a divine revelation4 ,see ,matheson1 in ,christianity and ,evolution1 #a-bf4 ,but it is plain that a miracle of this sort lacks to a large degree the element of 8signality0 which is needed1 if it is to accomplish its purpose4 ,it surrenders the great advantage which miracle1 as first defined1 possessed over special providence1 as an attestation of revelation--the advantage1 namely1 that while special providence affords some warrant that this revelation comes from ,god1 miracle gives full warrant that it comes from ,god4 ,since man may by natural means possess himself of the knowledge of physical laws1 the true miracle which ,god works1 and the pretended miracle which only man works1 are upon this theory far less easy to distinguish from each other3 ,cortez1 for example1 could deceive ,montezuma by predicting an eclipse of the sun4 ,certain typical miracles1 like the resurrection of ,lazarus1 refuse to be classed as events within the realm of nature1 in the sense in which the term nature is ordinarily used4 ,our ,lord1 moreover1 seems clearly to exclude such a theory as this1 when he says3 8,if ,i by the finger of ,god cast out demons0 7,luke #aa3bj72 ,mark #a3da--8;,i will2 be thou made clean40 ,the view of ,babbage is inadequate1 not only because it fails to recognize any immediate exercise of will in the miracle1 but because it regards nature as a mere machine which can operate apart from ,god--a purely deistic method of conception4 ,on this view1 many of the products of mere natural law might be called miracles4 ,the miracle would be only the occasional manifestation of a higher order of nature1 like the comet occasionally invading the solar system4 ,william ,elder1 ,ideas from ,nature3 8,the century-plant which we have seen growing from our childhood may not unfold its blossoms until our old age comes upon us1 but the sudden wonder is natural notwithstanding40 ,if1 however1 we interpret nature dynamically1 rather than mechanically1 and regard it as the regular working of the divine will instead of the automatic operation of a machine1 there is much in this view which we may adopt4 ,miracle may be both natural and supernatural4 ,we may hold1 with ,babbage1 that it has natural antecedents1 while at the same time we hold that it is produced by the immediate agency of ,god4 ,we proceed therefore to an alternative and preferable definition1 which in our judgment combines the merits of both that have been mentioned4 ,on miracles as already defined1 see ,mozley1 ,miracles1 preface1 ix-xxvi1 #g1 #adc-aff2 ,bushnell1 ,nature and ,supernatural1 #ccc-ccf2 ,smith's and ,hastings' ,dict4 of ,bible1 art43 ,miracles2 ,abp4 ,temple1 ,bampton ,lectures for #ahhd3aic-bba2 ,shedd1 ,dogm4 ,theology1 #a3eda1 #edb4 ,b4 ,alternative and ,preferable ,definition4--,a miracle is an event in nature1 so extraordinary in itself and so coinciding with the prophecy or command of a religious teacher or leader1 as fully to warrant the conviction1 on the part of those who witness it1 that ,god has wrought it with the design of certifying that this teacher or leader has been commissioned by him4 ,this definition has certain marked advantages as compared with the preliminary definition given above3--7a7 ,it recognizes the immanence of ,god and his immediate agency in nature1 instead of assuming an antithesis between the laws of nature and the will of ,god4 7b7 ,it regards the miracle as simply an extraordinary act of that same ,god who is already present in all natural operations and who in them is revealing his general plan4 7c7 ,it holds that natural law1 as the method of ,god's regular activity1 in no way precludes unique exertions of his power when these will best secure his purpose in creation4 7d7 ,it leaves it possible that all miracles may have their natural explanations and may hereafter be traced to natural causes1 while both miracles and their natural causes may be only names for the one and self-same will of ,god4 7e7 ,it reconciles the claims of both science and religion3 of science1 by permitting any possible or probable physical antecedents of the miracle2 of religion1 by maintaining that these very antecedents together with the miracle itself are to be interpreted as signs of ,god's special commission to him under whose teaching or leadership the miracle is wrought4 ,augustine1 who declares that 8,dei voluntas rerum natura est10 defines the miracle in ,de ,civitate ,dei1 #ba3h--8,portentum ergo fit non contra naturam1 sed contra quam est nota natura40 ,he says also that a birth is more miraculous than a resurrection1 because it is more wonderful that something that never was should begin to be1 than that something that was and ceased to be should begin again4 ,e4 ,g4 ,robinson1 ,christ4 ,theology1 #ajd--8,the natural is ,god's work4 ,he originated it4 ,there is no separation between the natural and the supernatural4 ,the natural is supernatural4 ,god works in everything4 ,every end1 even though attained by mechanical means1 is ,god's end as truly as if he wrought by miracle40 ,shaler1 ,interpretation of ,nature1 #ada1 regards miracle as something exceptional1 yet under the control of natural law2 the latent in nature suddenly manifesting itself2 the revolution resulting from the slow accumulation of natural forces4 ,in the ,windsor ,hotel fire1 the heated and charred woodwork suddenly burst into flame4 ,flame is very different from mere heat1 but it may be the result of a regularly rising temperature4 ,nature may be ,god's regular action1 miracle its unique result4 ,god's regular action may be entirely free1 and yet its extraordinary result may be entirely natural4 ,with these qualifications and explanations1 we may adopt the statement of ,biedermann1 ,dogmatik1 #eha-eia--8;,everything is miracle1--therefore faith sees ,god everywhere2 ,nothing is miracle1--therefore science sees ,god nowhere40 ,miracles are never considered by the ,scripture writers as infractions of law4 ,bp4 ,southampton1 ,place of ,miracles1 #ah--8,the ,hebrew historian or prophet regarded miracles as only the emergence into sensible experience of that divine force which was all along1 though invisibly1 controlling the course of nature40 ,hastings1 ,bible ,dictionary1 #d3aag--8,the force of a miracle to us1 arising from our notion of law1 would not be felt by a ,hebrew1 because he had no notion of natural law40 ,ps4 #gg3ai1 #bj--8,thy way was in the sea1 ,and thy paths in the great waters1 ,and thy footsteps were not known0--,they knew not1 and we know not1 by what precise means the deliverance was wrought1 or by what precise track the passage through the ,red ,sea was effected2 all we know is that 8,thou leddest thy people like a flock1 ,by the hand of ,moses and ,aaron40 ,j4 ,m4 ,whiton1 ,miracles and ,supernatural ,religion3 8,the supernatural is in nature itself1 at its very heart1 at its very life2 444 not an outside power interfering with the course of nature1 but an inside power vitalizing nature and operating through it40 ,griffith-,jones1 ,ascent through ,christ1 #ce--8,miracle1 instead of spelling #8monster'1 as ,emerson said1 simply bears witness to some otherwise unknown or unrecognized aspect of the divine character40 ,shedd1 ,dogm4 ,theol41 #a3ecc--8,to cause the sun to rise and to cause ,lazarus to rise1 both demand omnipotence2 but the manner in which omnipotence works in one instance is unlike the manner in the other40 ,miracle is an immediate operation of ,god2 but1 since all natural processes are also immediate operations of ,god1 we do not need to deny the use of these natural processes1 so far as they will go1 in miracle4 ,such wonders of the ,old ,testament as the overthrow of ,sodom and ,gomorrah1 the partings of the ,red ,sea and of the ,jordan1 the calling down of fire from heaven by ,elijah and the destruction of the army of ,sennacherib1 are none the less works of ,god when regarded as wrought by the use of natural means4 ,in the ,new ,testament ,christ took water to make wine1 and took the five loaves to make bread1 just as in ten thousand vineyards to-day he is turning the moisture of the earth into the juice of the grape1 and in ten thousand fields is turning carbon into corn4 ,the virgin-birth of ,christ may be an extreme instance of parthenogenesis1 which ,professor ,loeb of ,chicago has just demonstrated to take place in other than the lowest forms of life and which he believes to be possible in all4 ,christ's resurrection may be an illustration of the power of the normal and perfect human spirit to take to itself a proper body1 and so may be the type and prophecy of that great change when we too shall lay down our life and take it again4 ,the scientist may yet find that his disbelief is not only disbelief in ,christ1 but also disbelief in science4 ,all miracle may have its natural side1 though we now are not able to discern it2 and1 if this were true1 the ,christian argument would not one whit be weakened1 for still miracle would evidence the extraordinary working of the immanent ,god1 and the impartation of his knowledge to the prophet or apostle who was his instrument4 ,this view of the miracle renders entirely unnecessary and irrational the treatment accorded to the ,scripture narratives by some modern theologians4 ,there is a credulity of scepticism1 which minimizes the miraculous element in the ,bible and treats it as mythical or legendary1 in spite of clear evidence that it belongs to the realm of actual history4 ,pfleiderer1 ,philos4 ,relig41 #a3bie--8,miraculous legends arise in two ways1 partly out of the idealizing of the real1 and partly out of the realizing of the ideal4444 ,every occurrence may obtain for the religious judgment the significance of a sign or proof of the world-governing power1 wisdom1 justice or goodness of ,god4444 ,miraculous histories are a poetic realizing of religious ideas40 ,pfleiderer quotes ,goethe's apothegm3 8,miracle is faith's dearest child40 ,foster1 ,finality of the ,christian ,religion1 #abh-ach--8,we most honor biblical miraculous narratives when we seek to understand them as poesies40 ,ritschl defines miracles as 8those striking natural occurrences with which the experience of ,god's special help is connected40 ,he leaves doubtful the bodily resurrection of ,christ1 and many of his school deny it2 see ,mead1 ,ritschl's ,place in the ,history of ,doctrine1 #aa4 ,we do not need to interpret ,christ's resurrection as a mere appearance of his spirit to the disciples4 ,gladden1 ,seven ,puzzling ,books1 #bjb--8;,in the hands of perfect and spiritual man1 the forces of nature are pliant and tractable as they are not in ours4 ,the resurrection of ,christ is only a sign of the superiority of the life of the perfect spirit over external conditions4 ,it may be perfectly in accordance with nature40 ,myers1 ,human ,personality1 #b3bhh--8;,i predict that1 in consequence of the new evidence1 all reasonable men1 a century hence1 will believe the resurrection of ,christ40 ,we may add that ,jesus himself intimates that the working of miracles is hereafter to be a common and natural manifestation of the new life which he imparts3 ,john #ad3ab--8;,he that believeth on me1 the works that ,i do shall he do also2 and greater works than these shall he do1 because ,i go unto the ,father40 ,we append a number of opinions1 ancient and modern1 with regard to miracles1 all tending to show the need of so defining them as not to conflict with the just claims of science4 ,aristotle3 8,nature is not full of episodes1 like a bad tragedy40 ,shakespeare1 ,all's ,well that ,ends ,well1 #b3c3a--8,they say miracles are past2 and we have our philosophical persons to make modern and familiar things supernatural and causeless4 ,hence it is that we make trifles of terrors1 ensconsing ourselves into seeming knowledge1 when we should submit ourselves to an unknown fear40 ,keats1 ,lamia3 8,there was an awful rainbow once in heaven2 ,we know her woof1 her texture3 she is given ,in the dull catalogue of common things40 ,hill1 ,genetic ,philosophy1 #ccd--8;,biological and psychological science unite in affirming that every event1 organic or psychic1 is to be explained in the terms of its immediate antecedents1 and that it can be so explained4 ,there is therefore no necessity1 there is even no room1 for interference4 ,if the existence of a ,deity depends upon the evidence of intervention and supernatural agency1 faith in the divine seems to be destroyed in the scientific mind40 ,theodore ,parker3 8,no whim in ,god1--therefore no miracle in nature40 ,armour1 ,atonement and ,law1 #ae-cc--8,the miracle of redemption1 like all miracles1 is by intervention of adequate power1 not by suspension of law4 ,redemption is not #8the great exception4' ,it is the fullest revelation and vindication of law40 ,gore1 in ,lux ,mundi1 #cbj--8,redemption is not natural but supernatural--supernatural1 that is1 in view of the false nature which man made for himself by excluding ,god4 ,otherwise1 the work of redemption is only the reconstitution of the nature which ,god had designed40 ,abp4 ,trench3 8,the world of nature is throughout a witness for the world of spirit1 proceeding from the same hand1 growing out of the same root1 and being constituted for this very end4 ,the characters of nature which everywhere meet the eye are not a common but a sacred writing1--they are the hieroglyphics of ,god40 ,pascal3 8,nature is the image of grace40 ,president ,mark ,hopkins3 8,christianity and perfect ,reason are identical40 ,see ,mead1 ,supernatural ,revelation1 #ig-abc2 art43 ,miracle1 by ,bernard1 in ,hastings' ,dictionary of the ,bible4 ,the modern and improved view of the miracle is perhaps best presented by ,t4 ,h4 ,wright1 ,the ,finger of ,god2 and by ,w4 ,n4 ,rice1 ,christian ,faith in an ,age of ,science1 #ccf4 #b4 ,possibility of ,miracle4 ,an event in nature may be caused by an agent in nature yet above nature4 ,this is evident from the following considerations3 7a7 ,lower forces and laws in nature are frequently counteracted and transcended by the higher 7as mechanical forces and laws by chemical1 and chemical by vital71 while yet the lower forces and laws are not suspended or annihilated1 but are merged in the higher1 and made to assist in accomplishing purposes to which they are altogether unequal when left to themselves4 ,by nature we mean nature in the proper sense--not 8everything that is not ,god10 but 8everything that is not ,god or made in the image of ,god02 see ,hopkins1 ,outline ,study of ,man1 #beh1 #bei4 ,man's will does not belong to nature1 but is above nature4 ,on the transcending of lower forces by higher1 see ,murphy1 ,habit and ,intelligence1 #a3hh4 ,james ,robertson1 ,early ,religion of ,israel1 #bc--8;,is it impossible that there should be unique things in the world8 ,is it scientific to assert that there are not80 ,ladd1 ,philosophy of ,knowledge1 #djf--8,why does not the projecting part of the coping-stone fall1 in obedience to the law of gravitation1 from the top of yonder building8 ,because1 as physics declares1 the forces of cohesion1 acting under quite different laws1 thwart and oppose for the time being the law of gravitation4444 ,but now1 after a frosty night1 the coping-stone actually breaks off and tumbles to the ground2 for that unique law which makes water forcibly expand at #cb ,fahrenheit has contradicted the laws of cohesion and has restored to the law of gravitation its temporarily suspended rights over this mass of matter40 ,gore1 ,incarnation1 #dh--8;,evolution views nature as a progressive order in which there are new departures1 fresh levels won1 phenomena unknown before4 ,when organic life appeared1 the future did not resemble the past4 ,so when man came4 ,christ is a new nature--the creative ,word made flesh4 ,it is to be expected that1 as new nature1 he will exhibit new phenomena4 ,new vital energy will radiate from him1 controlling the material forces4 ,miracles are the proper accompaniments of his person40 ,we may add that1 as ,christ is the immanent ,god1 he is present in nature while at the same time he is above nature1 and he whose steady will is the essence of all natural law can transcend all past exertions of that will4 ,the infinite ,one is not a being of endless monotony4 ,william ,elder1 ,ideas from ,nature1 #aef--8;,god is not bound hopelessly to his process1 like ,ixion to his wheel40 7b7 ,the human will acts upon its physical organism1 and so upon nature1 and produces results which nature left to herself never could accomplish1 while yet no law of nature is suspended or violated4 ,gravitation still operates upon the axe1 even while man holds it at the surface of the water--for the axe still has weight 7cf4 #b ,k4 #f3e-g74 ,versus ,hume1 ,philos4 ,works1 #d3acj--8;,a miracle is a violation of the laws of nature40 ,christian apologists have too often needlessly embarrassed their argument by accepting ,hume's definition4 ,the stigma is entirely undeserved4 ,if man can support the axe at the surface of the water while gravitation still acts upon it1 ,god can certainly1 at the prophet's word1 make the iron to swim1 while gravitation still acts upon it4 ,but this last is miracle4 ,see ,mansel1 ,essay on ,miracles1 in ,aids to ,faith1 #bf1 #bg3 ,after the greatest wave of the season has landed its pebble high up on the beach1 ,i can move the pebble a foot further without altering the force of wind or wave or climate in a distant continent4 ,fisher1 ,supernat4 ,origin of ,christianity1 #dga2 ,hamilton1 ,autology1 #fhe-fij2 ,bowen1 ,metaph4 and ,ethics1 #dde2 ,row1 ,bampton ,lectures on ,christian ,evidences1 #ed-gd2 ,a4 ,a4 ,hodge3 ,pulling out a new stop of the organ does not suspend the working or destroy the harmony of the other stops4 ,the pump does not suspend the law of gravitation1 nor does our throwing a ball into the air4 ,if gravitation did not act1 the upward velocity of the ball would not diminish and the ball would never return4 8,gravitation draws iron down4 ,but the magnet overcomes that attraction and draws the iron up4 ,yet here is no suspension or violation of law1 but rather a harmonious working of two laws1 each in its sphere4 ,death and not life is the order of nature4 ,but men live notwithstanding4 ,life is supernatural4 ,only as a force additional to mere nature works against nature does life exist4 ,so spiritual life uses and transcends the laws of nature0 7,sunday ,school ,times74 ,gladden1 ,what ,is ,left8 #fj--8,wherever you find thought1 choice1 love1 you find something that is not under the dominion of fixed law4 ,these are the attributes of a free personality40 ,william ,james3 8,we need to substitute the personal view of life for the impersonal and mechanical view4 ,mechanical rationalism is narrowness and partial induction of facts1--it is not science40 7c7 ,in all free causation1 there is an acting without means4 ,man acts upon external nature through his physical organism1 but1 in moving his physical organism1 he acts directly upon matter4 ,in other words1 the human will can use means1 only because it has the power of acting initially without means4 ,see ,hopkins1 on ,prayer-gauge1 #aj1 and in ,princeton ,review1 ,sept4 #ahhb3ahh4 ,a4 ,j4 ,balfour1 ,foundations of ,belief1 #caa--8,not ,divinity alone intervenes in the world of things4 ,each living soul1 in its measure and degree1 does the same40 ,each soul that acts in any way on its surroundings does so on the principle of the miracle4 ,phillips ,brooks1 ,life1 #b3cej--8,the making of all events miraculous is no more an abolition of miracle than the flooding of the world with sunshine is an extinction of the sun40 ,george ,adam ,smith1 on ,is4 #cc3ad--8;devouring fire 444 everlasting burnings03 8,if we look at a conflagration through smoked glass1 we see buildings collapsing1 but we see no fire4 ,so science sees results1 but not the power which produces them2 sees cause and effect1 but does not see ,god40 ,p4 ,s4 ,henson3 8,the current in an electric wire is invisible so long as it circulates uniformly4 ,but cut the wire and insert a piece of carbon between the two broken ends1 and at once you have an arc-light that drives away the darkness4 ,so miracle is only the momentary interruption in the operation of uniform laws1 which thus gives light to the ages10--or1 let us say rather1 the momentary change in the method of their operation whereby the will of ,god takes a new form of manifestation4 ,pfleiderer1 ,grundriss1 #ajj--8,spinoza leugnete ihre metaphysische ,mglichkeit1 ,hume ihre geschichtliche ,erkennbarkeit1 ,kant ihre practische ,brauchbarkeit1 ,schleiermacher ihre religise ,bedeutsamkeit1 ,hegel ihre geistige ,beweiskraft1 ,fichte ihre wahre ,christlichkeit1 und die kritische ,theologie ihre wahre ,geschichtlichkeit40 7d7 ,what the human will1 considered as a supernatural force1 and what the chemical and vital forces of nature itself1 are demonstrably able to accomplish1 cannot be regarded as beyond the power of ,god1 so long as ,god dwells in and controls the universe4 ,if man's will can act directly upon matter in his own physical organism1 ,god's will can work immediately upon the system which he has created and which he sustains4 ,in other words1 if there be a ,god1 and if he be a personal being1 miracles are possible4 ,the impossibility of miracles can be maintained only upon principles of atheism or pantheism4 ,see ,westcott1 ,gospel of the ,resurrection1 #ai2 ,cox1 ,miracles1 an ,argument and a ,challenge3 8,anthropomorphism is preferable to hylomorphism40 ,newman ,smyth1 ,old ,faiths in a ,new ,light1 ch4 #a--8;,a miracle is not a sudden blow struck in the face of nature1 but a use of nature1 according to its inherent capacities1 by higher powers40 ,see also ,gloatz1 ,wunder und ,naturgesetz1 in ,studien und ,kritiken1 #ahhf3djc-edf2 ,gunsaulus1 ,transfiguration of ,christ1 #ah1 #ai1 #bf2 ,andover ,review1 on 8,robert ,elsmere10 #ahhh3cjc2 ,w4 ,e4 ,gladstone1 in ,nineteenth ,century1 #ahhh3gff-ghh2 ,dubois1 on ,science and ,miracle1 in ,new ,englander1 ,july1 #ahhi3a-cb--,three postulates3 7#a7 ,every particle attracts every other in the universe2 7#b7 ,man's will is free2 7#c7 ,every volition is accompanied by corresponding brain-action4 ,hence every volition of ours causes changes throughout the whole universe2 also1 in ,century ,magazine1 ,dec4 #ahid3bbi--;,conditions are never twice the same in nature2 all things are the results of will1 since we know that the least thought of ours shakes the universe2 miracle is simply the action of will in unique conditions2 the beginning of life1 the origin of consciousness1 these are miracles1 yet they are strictly natural2 prayer and the mind that frames it are conditions which the ,mind in nature cannot ignore4 ,cf4 ,ps4 #aae3c--8our ,god is in the heavens3 ,he hath done whatsoever he pleased0 his almighty power and freedom do away with all a priori objections to miracles4 ,if ,god is not a mere force1 but a person1 then miracles are possible4 7e7 ,this possibility of miracles becomes doubly sure to those who see in ,christ none other than the immanent ,god manifested to creatures4 ,the ,logos or divine ,reason who is the principle of all growth and evolution can make ,god known only by means of successive new impartations of his energy4 ,since all progress implies increment1 and ,christ is the only source of life1 the whole history of creation is a witness to the possibility of miracle4 ,see ,a4 ,h4 ,strong1 ,christ in ,creation1 #afc-aff--8,this conception of evolution is that of ,lotze4 ,that great philosopher1 whose influence is more potent than any other in present thought1 does not regard the universe as a plenum to which nothing can be added in the way of force4 ,he looks upon the universe rather as a plastic organism to which new impulses can be imparted from him of whose thought and will it is an expression4 ,these impulses1 once imparted1 abide in the organism and are thereafter subject to its law4 ,though these impulses come from within1 they come not from the finite mechanism but from the immanent ,god4 ,robert ,browning's phrase1 #8,all's love1 but all's law1' must be interpreted as meaning that the very movements of the planets and all the operations of nature are revelations of a personal and present ,god1 but it must not be interpreted as meaning that ,god runs in a rut1 that he is confined to mechanism1 that he is incapable of unique and startling manifestations of power4 8,the idea that gives to evolution its hold upon thinking minds is the idea of continuity4 ,but absolute continuity is inconsistent with progress4 ,if the future is not simply a reproduction of the past1 there must be some new cause of change4 ,in order to progress there must be either a new force1 or a new combination of forces1 and the new combination of forces can be explained only by some new force that causes the combination4 ,this new force1 moreover1 must be intelligent force1 if the evolution is to be toward the better instead of toward the worse4 ,the continuity must be continuity not of forces but of plan4 ,the forces may increase1 nay1 they must increase1 unless the new is to be a mere repetition of the old4 ,there must be additional energy imparted1 the new combination brought about1 and all this implies purpose and will4 ,but through all there runs one continuous plan1 and upon this plan the rationality of evolution depends4 8,a man builds a house4 ,in laying the foundation he uses stone and mortar1 but he makes the walls of wood and the roof of tin4 ,in the superstructure he brings into play different laws from those which apply to the foundation4 ,there is continuity1 not of material1 but of plan4 ,progress from cellar to garret requires breaks here and there1 and the bringing in of new forces2 in fact1 without the bringing in of these new forces the evolution of the house would be impossible4 ,now substitute for the foundation and superstructure living things like the chrysalis and the butterfly2 imagine the power to work from within and not from without2 and you see that true continuity does not exclude but involves new beginnings4 8,evolution1 then1 depends on increments of force plus continuity of plan4 ,new creations are possible because the immanent ,god has not exhausted himself4 ,miracle is possible because ,god is not far away1 but is at hand to do whatever the needs of his moral universe may require4 ,regeneration and answers to prayer are possible for the very reason that these are the objects for which the universe was built4 ,if we were deists1 believing in a distant ,god and a mechanical universe1 evolution and ,christianity would be irreconcilable4 ,but since we believe in a dynamical universe1 of which the personal and living ,god is the inner source of energy1 evolution is but the basis1 foundation and background of ,christianity1 the silent and regular working of him who1 in the fulness of time1 utters his voice in ,christ and the ,cross40 ,lotze's own statement of his position may be found in his ,microcosmos1 #b3dgi sq4 ,professor ,james ,ten ,broeke has interpreted him as follows3 8,he makes the possibility of the miracle depend upon the close and intimate action and reaction between the world and the personal ,absolute1 in consequence of which the movements of the natural world are carried on only through the ,absolute1 with the possibility of a variation in the general course of things1 according to existing facts and the purpose of the divine ,governor40 #c4 ,probability of ,miracles4 ,a4 ,we acknowledge that1 so long as we confine our attention to nature1 there is a presumption against miracles4 ,experience testifies to the uniformity of natural law4 ,a general uniformity is needful1 in order to make possible a rational calculation of the future1 and a proper ordering of life4 ,see ,butler1 ,analogy1 part ii1 chap4 ii2 ,f4 ,w4 ,farrar1 ,witness of ,history to ,christ1 #c-de2 ,modern ,scepticism1 #a3agi-bbg2 ,chalmers1 ,christian ,revelation1 #a3dg4 ,g4 ,d4 ,b4 ,pepper3 8,where there is no law1 no settled order1 there can be no miracle4 ,the miracle presupposes the law1 and the importance assigned to miracles is the recognition of the reign of law4 ,but the making and launching of a ship may be governed by law1 no less than the sailing of the ship after it is launched4 ,so the introduction of a higher spiritual order into a merely natural order constitutes a new and unique event40 ,some ,christian apologists have erred in affirming that the miracle was antecedently as probable as any other event1 whereas only its antecedent improbability gives it value as a proof of revelation4 ,horace3 8,nec deus intersit1 nisi dignus vindice nodus ,inciderit40 ,b4 ,but we deny that this uniformity of nature is absolute and universal4 7a7 ,it is not a truth of reason that can have no exceptions1 like the axiom that a whole is greater than its parts4 7b7 ,experience could not warrant a belief in absolute and universal uniformity1 unless experience were identical with absolute and universal knowledge4 7c7 ,we know1 on the contrary1 from geology1 that there have been breaks in this uniformity1 such as the introduction of vegetable1 animal and human life1 which cannot be accounted for1 except by the manifestation in nature of a supernatural power4 7a7 ,compare the probability that the sun will rise to-morrow morning with the certainty that two and two make four4 ,huxley1 ,lay ,sermons1 #aeh1 indignantly denies that there is any 8must0 about the uniformity of nature3 8,no one is entitled to say a priori that any given so-called miraculous event is impossible40 ,ward1 ,naturalism and ,agnosticism1 #a3hd--8,there is no evidence for the statement that the mass of the universe is a definite and unchangeable quantity02 #ajh1 #aji--8,why so confidently assume that a rigid and monotonous uniformity is the only1 or the highest1 indication of order1 the order of an ever living ,spirit1 above all8 ,how is it that we depreciate machine-made articles1 and prefer those in which the artistic impulse1 or the fitness of the individual case1 is free to shape and to make what is literally manufactured1 hand-made8444 ,dangerous as teleological arguments in general may be1 we may at least safely say the world was not designed to make science easy4444 ,to call the verses of a poet1 the politics of a statesman1 or the award of a judge mechanical1 implies1 as ,lotze has pointed out1 marked disparagement1 although it implies1 too1 precisely those characteristics--exactness and invariability--in which ,maxwell would have us see a token of the divine40 ,surely then we must not insist that divine wisdom must always run in a rut1 must ever repeat itself1 must never exhibit itself in unique acts like incarnation and resurrection4 ,see ,edward ,hitchcock1 in ,bib4 ,sac41 #bj3dhi-efa1 on 8,the ,law of ,nature's ,constancy ,subordinate to the ,higher ,law of ,change02 ,jevons1 ,principles of ,science1 #b3dcj-dch2 ,mozley1 ,miracles1 #bf4 7b7 ,s4 ,t4 ,coleridge1 ,table ,talk1 #ah ,december1 #ahca--8,the light which experience gives us is a lantern on the stern of the ship1 which shines only on the waves behind us40 ,hobbes3 8,experience concludeth nothing universally40 ,brooks1 ,foundations of ,zology1 #aca--8;,evidence can tell us only what has happened1 and it can never assure us that the future must be like the past2 #acb--,proof that all nature is mechanical would not be inconsistent with the belief that everything in nature is immediately sustained by ,providence1 and that my volition counts for something in determining the course of events40 ,royce1 ,world and ,individual1 #b3bjd--8,uniformity is not absolute4 ,nature is a vaster realm of life and meaning1 of which we men form a part1 and of which the final unity is in ,god's life4 ,the rhythm of the heart-beat has its normal regularity1 yet its limited persistence4 ,nature may be merely the habits of free will4 ,every region of this universally conscious world may be a centre whence issues new conscious life for communication to all the worlds40 ,principal ,fairbairn3 8,nature is ,spirit40 ,we prefer to say3 8,nature is the manifestation of spirit1 the regularities of freedom40 7c7 ,other breaks in the uniformity of nature are the coming of ,christ and the regeneration of a human soul4 ,harnack1 ,what is ,christianity1 #ah1 holds that though there are no interruptions to the working of natural law1 natural law is not yet fully known4 ,while there are no miracles1 there is plenty of the miraculous4 ,the power of mind over matter is beyond our present conceptions4 ,bowne1 ,philosophy of ,theism1 #baj--,the effects are no more consequences of the laws than the laws are consequences of the effects both laws and effects are exercises of divine will4 ,king1 ,reconstruction in ,theology1 #ef--,we must hold1 not to the uniformity of law1 but to the universality of law2 for evolution has successive stages with new laws coming in and becoming dominant that had not before appeared4 ,the new and higher stage is practically a miracle from the point of view of the lower4 ,see ,british ,quarterly ,review1 ,oct4 #ahha3aed2 ,martineau1 ,study1 #b3bjj1 #bjc1 #bji4 ,c4 ,since the inworking of the moral law into the constitution and course of nature shows that nature exists1 not for itself1 but for the contemplation and use of moral beings1 it is probable that the ,god of nature will produce effects aside from those of natural law1 whenever there are sufficiently important moral ends to be served thereby4 ,beneath the expectation of uniformity is the intuition of final cause2 the former may therefore give way to the latter4 ,see ,porter1 ,human ,intellect1 #eib-fae--;,efficient causes and final causes may conflict1 and then the efficient give place to the final4 ,this is miracle4 ,see ,hutton1 in ,nineteenth ,century1 ,aug4 #ahhe1 and ,channing1 ,evidences of ,revealed ,religion1 quoted in ,shedd1 ,dogm4 ,theol41 #a3ecd1 #ece--8,the order of the universe is a means1 not an end1 and like all other means must give way when the end can be best promoted without it4 ,it is the mark of a weak mind to make an idol of order and method2 to cling to established forms of business when they clog instead of advancing it40 ,balfour1 ,foundations of ,belief1 #ceg--8,the stability of the heavens is in the sight of ,god of less importance than the moral growth of the human spirit40 ,this is proved by the ,incarnation4 ,the ,christian sees in this little earth the scene of ,god's greatest revelation4 ,the superiority of the spiritual to the physical helps us to see our true dignity in the creation1 to rule our bodies1 to overcome our sins4 ,christ's suffering shows us that ,god is no indifferent spectator of human pain4 ,he subjects himself to our conditions1 or rather in this subjection reveals to us ,god's own eternal suffering for sin4 ,the atonement enables us to solve the problem of sin4 ,d4 ,the existence of moral disorder consequent upon the free acts of man's will1 therefore1 changes the presumption against miracles into a presumption in their favor4 ,the non-appearance of miracles1 in this case1 would be the greatest of wonders4 ,stearns1 ,evidence of ,christian ,experience1 #cca-cce--,so a man's personal consciousness of sin1 and above all his personal experience of regenerating grace1 will constitute the best preparation for the study of miracles4 8,christianity cannot be proved except to a bad conscience40 ,the dying ,vinet said well3 8,the greatest miracle that ,i know of is that of my conversion4 ,i was dead1 and ,i live2 ,i was blind1 and ,i see2 ,i was a slave1 and ,i am free2 ,i was an enemy of ,god1 and ,i love him2 prayer1 the ,bible1 the society of ,christians1 these were to me a source of profound ennui2 whilst now it is the pleasures of the world that are wearisome to me1 and piety is the source of all my joy4 ,behold the miracle6 ,and if ,god has been able to work that one1 there are none of which he is not capable40 ,yet the physical and the moral are not 8sundered as with an axe40 ,nature is but the lower stage or imperfect form of the revelation of ,god's truth and holiness and love4 ,it prepares the way for the miracle by suggesting1 though more dimly1 the same essential characteristics of the divine nature4 ,ignorance and sin necessitate a larger disclosure4 ,g4 ,s4 ,lee1 ,the ,shadow ,christ1 #hd--8,the pillar of cloud was the dim night-lamp that ,jehovah kept burning over his infant children1 to show them that he was there4 ,they did not know that the night itself was ,god40 ,why do we have ,christmas presents in ,christian homes8 ,because the parents do not love their children at other times8 ,no2 but because the mind becomes sluggish in the presence of merely regular kindness1 and special gifts are needed to wake it to gratitude4 ,so our sluggish and unloving minds need special testimonies of the divine mercy4 ,shall ,god alone be shut up to dull uniformities of action8 ,shall the heavenly ,father alone be unable to make special communications of love8 ,why then are not miracles and revivals of religion constant and uniform8 ,because uniform blessings would be regarded simply as workings of a machine4 ,see ,mozley1 ,miracles1 preface1 xxiv2 ,turner1 ,wish and ,will1 #bia-cae2 ,n4 ,w4 ,taylor1 ,moral ,government1 #b3chh-dbc4 ,e4 ,as belief in the possibility of miracles rests upon our belief in the existence of a personal ,god1 so belief in the probability of miracles rests upon our belief that ,god is a moral and benevolent being4 ,he who has no ,god but a ,god of physical order will regard miracles as an impertinent intrusion upon that order4 ,but he who yields to the testimony of conscience and regards ,god as a ,god of holiness1 will see that man's unholiness renders ,god's miraculous interposition most necessary to man and most becoming to ,god4 ,our view of miracles will therefore be determined by our belief in a moral1 or in a non-moral1 ,god4 ,philo1 in his ,life of ,moses1 #a3hh1 speaking of the miracles of the quails and of the water from the rock1 says that 8all these unexpected and extraordinary things are amusements or playthings of ,god40 ,he believes that there is room for arbitrariness in the divine procedure4 ,scripture however represents miracle as an extraordinary1 rather than as an arbitrary1 act4 ,it is 8his work1 his strange work 444 his act1 his strange act0 7,is4 #bh3ba74 ,god's ordinary method is that of regular growth and development4 ,chadwick1 ,unitarianism1 #gb--8,nature is economical4 ,if she wants an apple1 she develops a leaf2 if she wants a brain1 she develops a vertebra4 ,we always thought well of backbone2 and1 if ,goethe's was a sound suggestion1 we think better of it now40 ,it is commonly1 but very erroneously1 taken for granted that miracle requires a greater exercise of power than does ,god's upholding of the ordinary processes of nature4 ,but to an omnipotent ,being our measures of power have no application4 ,the question is not a question of power1 but of rationality and love4 ,miracle implies self-restraint1 as well as self-unfolding1 on the part of him who works it4 ,it is therefore not ,god's common method of action2 it is adopted only when regular methods will not suffice2 it often seems accompanied by a sacrifice of feeling on the part of ,christ ,mat4 #ag3ag--8,o faithless and perverse generation1 how long shall ,i be with you8 how long shall ,i bear with you8 bring him hither to me02 ,mark #g3cd--8looking up to heaven1 he sighed1 and saith unto him1 ,ephphatha1 that is1 ,be opened02 cf4 ,mat4 #ab3ci--8;,an evil and adulterous generation seeketh after a sign2 and there shall no sign be given to it but the sign of ,jonah the prophet40 ,f4 ,from the point of view of ethical monism the probability of miracle becomes even greater4 ,since ,god is not merely the intellectual but the moral ,reason of the world1 the disturbances of the world-order which are due to sin are the matters which most deeply affect him4 ,christ1 the life of the whole system and of humanity as well1 must suffer2 and1 since we have evidence that he is merciful as well as just1 it is probable that he will rectify the evil by extraordinary means1 when merely ordinary means do not avail4 ,like creation and providence1 like inspiration and regeneration1 miracle is a work in which ,god limits himself1 by a new and peculiar exercise of his power1--limits himself as part of a process of condescending love and as a means of teaching sense-environed and sin-burdened humanity what it would not learn in any other way4 ,self-limitation1 however1 is the very perfection and glory of ,god1 for without it no self-sacrificing love would be possible 7see page #i1 ,f474 ,the probability of miracles is therefore argued not only from ,god's holiness but also from his love4 ,his desire to save men from their sins must be as infinite as his nature4 ,the incarnation1 the atonement1 the resurrection1 when once made known to us1 commend themselves1 not only as satisfying our human needs1 but as worthy of a ,god of moral perfection4 ,an argument for the probability of the miracle might be drawn from the concessions of one of its chief modern opponents1 ,thomas ,h4 ,huxley4 ,he tells us in different places that the object of science is 8the discovery of the rational order that pervades the universe10 which in spite of his professed agnosticism is an unconscious testimony to ,reason and ,will at the basis of all things4 ,he tells us again that there is no necessity in the uniformities of nature3 8,when we change #8will' into #8must1' we introduce an idea of necessity which has no warrant in the observed facts1 and has no warranty that ,i can discover elsewhere40 ,he speaks of 8the infinite wickedness that has attended the course of human history40 ,yet he has no hope in man's power to save himself3 8,i would as soon adore a wilderness of apes10 as the ,pantheist's rationalized conception of humanity4 ,he grants that ,jesus ,christ is 8the noblest ideal of humanity which mankind has yet worshiped40 ,why should he not go further and concede that ,jesus ,christ most truly represents the infinite ,reason at the heart of things1 and that his purity and love1 demonstrated by suffering and death1 make it probable that ,god will use extraordinary means for man's deliverance8 ,it is doubtful whether ,huxley recognized his own personal sinfulness as fully as he recognized the sinfulness of humanity in general4 ,if he had done so1 he would have been willing to accept miracle upon even a slight preponderance of historical proof4 ,as a matter of fact1 he rejected miracle upon the grounds assigned by ,hume1 which we now proceed to mention4 #d4 ,amount of ,testimony necessary to prove a ,miracle4 ,the amount of testimony necessary to prove a miracle is no greater than that which is requisite to prove the occurrence of any other unusual but confessedly possible event4 ,hume1 indeed1 argued that a miracle is so contradictory of all human experience that it is more reasonable to believe any amount of testimony false than to believe a miracle to be true4 ,the original form of the argument can be found in ,hume's ,philosophical ,works1 #d3abd-aej4 ,see also ,bib4 ,sac41 ,oct4 #ahfg3fae4 ,for the most recent and plausible statement of it1 see ,supernatural ,religion1 #a3ee-id4 ,the argument maintains for substance that things are impossible because improbable4 ,it ridicules the credulity of those who 8thrust their fists against the posts1 ,and still insist they see the ghosts10 and holds with the ,german philosopher who declared that he would not believe in a miracle1 even if he saw one with his own eyes4 ,christianity is so miraculous that it takes a miracle to make one believe it4 ,the argument is fallacious1 because 7a7 ,it is chargeable with a petitio principii1 in making our own personal experience the measure of all human experience4 ,the same principle would make the proof of any absolutely new fact impossible4 ,even though ,god should work a miracle1 he could never prove it4 7b7 ,it involves a self-contradiction1 since it seeks to overthrow our faith in human testimony by adducing to the contrary the general experience of men1 of which we know only from testimony4 ,this general experience1 moreover1 is merely negative1 and cannot neutralize that which is positive1 except upon principles which would invalidate all testimony whatever4 7c7 ,it requires belief in a greater wonder than those which it would escape4 ,that multitudes of intelligent and honest men should against all their interests unite in deliberate and persistent falsehood1 under the circumstances narrated in the ,new ,testament record1 involves a change in the sequences of nature far more incredible than the miracles of ,christ and his apostles4 7a7 ,john ,stuart ,mill1 ,essays on ,theism1 #baf-bda1 grants that1 even if a miracle were wrought1 it would be impossible to prove it4 ,in this he only echoes ,hume1 ,miracles1 #aab--8,the ultimate standard by which we determine all disputes that may arise is always derived from experience and observation40 ,but here our own personal experience is made the standard by which to judge all human experience4 ,whately1 ,historic ,doubts relative to ,napoleon ,buonaparte1 shows that the same rule would require us to deny the existence of the great ,frenchman1 since ,napoleon's conquests were contrary to all experience1 and civilized nations had never before been so subdued4 ,the ,london ,times for ,june #ah1 #ahhh1 for the first time in at least a hundred years or in #ca1bjj issues1 was misdated1 and certain pages read ,june #ag1 although ,june #ag was ,sunday4 ,yet the paper would have been admitted in a court of justice as evidence of a marriage4 ,the real wonder is1 not the break in experience1 but the continuity without the break4 7b7 ,lyman ,abbott3 8,if the ,old ,testament told the story of a naval engagement between the ,jewish people and a pagan people1 in which all the ships of the pagan people were absolutely destroyed and not a single man was killed among the ,jews1 all the sceptics would have scorned the narrative4 ,every one now believes it1 except those who live in ,spain40 ,there are people who in a similar way refuse to investigate the phenomena of hypnotism1 second sight1 clairvoyance1 and telepathy1 declaring a priori that all these things are impossible4 ,prophecy1 in the sense of prediction1 is discredited4 ,upon the same principle wireless telegraphy might be denounced as an imposture4 ,the son of ,erin charged with murder defended himself by saying3 8,your honor1 ,i can bring fifty people who did not see me do it40 ,our faith in testimony cannot be due to experience4 7c7 ,on this point1 see ,chalmers1 ,christian ,revelation1 #c3gj2 ,starkie on ,evidence1 #gci2 ,de ,quincey1 ,theological ,essays1 #a3afb-ahh2 ,thornton1 ,old-fashioned ,ethics1 #adc-aec2 ,campbell on ,miracles4 ,south's sermon on ,the ,certainty of our ,savior's ,resurrection had stated and answered this objection long before ,hume propounded it4 #e4 ,evidential force of ,miracles4 7a7 ,miracles are the natural accompaniments and attestations of new communications from ,god4 ,the great epochs of miracles--represented by ,moses1 the prophets1 the first and second comings of ,christ--are coincident with the great epochs of revelation4 ,miracles serve to draw attention to new truth1 and cease when this truth has gained currency and foothold4 ,miracles are not scattered evenly over the whole course of history4 ,few miracles are recorded during the #bejj years from ,adam to ,moses4 ,when the ,n4 ,t4 ,canon is completed and the internal evidence of ,scripture has attained its greatest strength1 the external attestations by miracle are either wholly withdrawn or begin to disappear4 ,the spiritual wonders of regeneration remain1 and for these the way has been prepared by the long progress from the miracles of power wrought by ,moses to the miracles of grace wrought by ,christ4 ,miracles disappeared because newer and higher proofs rendered them unnecessary4 ,better things than these are now in evidence4 ,thomas ,fuller3 8,miracles are the swaddling-clothes of the infant church40 ,john ,foster3 8,miracles are the great bell of the universe1 which draws men to ,god's sermon40 ,henry ,ward ,beecher3 8,miracles are the midwives of great moral truths2 candles lit before the dawn but put out after the sun has risen40 ,illingworth1 in ,lux ,mundi1 #baj--8,when we are told that miracles contradict experience1 we point to the daily occurrence of the spiritual miracle of regeneration and ask3 #8,which is easier to say1 ,thy sins are forgiven2 or to say1 ,arise and walk8' 7,mat4 #i3e740 ,miracles and inspiration go together2 if the former remain in the church1 the latter should remain also2 see ,marsh1 in ,bap4 ,quar4 ,rev41 #ahhg3bbe-bdb4 ,on the cessation of miracles in the early church1 see ,henderson1 ,inspiration1 #ddc-dij2 ,bckmann1 in ,zeitsch4 f4 luth4 ,theol4 u4 ,kirche1 #ahgh3baf4 ,on miracles in the second century1 see ,barnard1 ,literature of the ,second ,century1 #aci-ahj4 ,a4 ,j4 ,gordon1 ,ministry of the ,spirit1 #afg--8,the apostles were commissioned to speak for ,christ till the ,n4 ,t4 ,scriptures1 his authoritative voice1 were completed4 ,in the apostolate we have a provisional inspiration2 in the ,n4 ,t4 a stereotyped inspiration2 the first being endowed with authority ad interim to forgive sins1 and the second having this authority in perpetuo40 ,dr4 ,gordon draws an analogy between coal1 which is fossil sunlight1 and the ,new ,testament1 which is fossil inspiration4 ,sabatier1 ,philos4 ,religion1 #gd--8,the ,bible is very free from the senseless prodigies of oriental mythology4 ,the great prophets1 ,isaiah1 ,amos1 ,micah1 ,jeremiah1 ,john the ,baptist1 work no miracles4 ,jesus' temptation in the wilderness is a victory of the moral consciousness over the religion of mere physical prodigy40 ,trench says that miracles cluster about the foundation of the theocratic kingdom under ,moses and ,joshua1 and about the restoration of that kingdom under ,elijah and ,elisha4 ,in the ,o4 ,t41 miracles confute the gods of ,egypt under ,moses1 the ,phnician ,baal under ,elijah and ,elisha1 and the gods of ,babylon under ,daniel4 ,see ,diman1 ,theistic ,argument1 #cgf1 and art43 ,miracle1 by ,bernard1 in ,hastings' ,bible ,dictionary4 7b7 ,miracles generally certify to the truth of doctrine1 not directly1 but indirectly2 otherwise a new miracle must needs accompany each new doctrine taught4 ,miracles primarily and directly certify to the divine commission and authority of a religious teacher1 and therefore warrant acceptance of his doctrines and obedience to his commands as the doctrines and commands of ,god1 whether these be communicated at intervals or all together1 orally or in written documents4 ,the exceptions to the above statement are very few1 and are found only in cases where the whole commission and authority of ,christ1 and not some fragmentary doctrine1 are involved4 ,jesus appeals to his miracles as proof of the truth of his teaching in ,mat4 #i3e1 #f--8,which is easier to say1 ,thy sins are forgiven2 or to say1 ,arise and walk8 ,but that ye may know that the ,son of man hath authority on earth to forgive sins 7then saith he to the sick of the palsy71 ,arise1 and take up thy bed1 and go unto thy house02 #ab3bh--8;if ,i by the spirit of ,god cast out demons1 then is the kingdom of ,god come upon you40 ,so ,paul in ,rom4 #a3d1 says that ,jesus 8was declared to be the ,son of ,god with power1 444 by the resurrection from the dead40 ,mair1 ,christian ,evidences1 #bbc1 quotes from ,natural ,religion1 #aha--8;,it is said that the theo-philanthropist ,larvellire-,lpeaux once confided to ,talleyrand his disappointment at the ill success of his attempt to bring into vogue a sort of improved ,christianity1 a sort of benevolent rationalism which he had invented to meet the wants of a benevolent age4 #8,his propaganda made no way1' he said4 #8,what was he to do8' he asked4 ,the ex-bishop ,talleyrand politely condoled with him1 feared it was a difficult task to found a new religion1 more difficult than he had imagined1 so difficult that he hardly knew what to advise4 #8,still1'--so he went on after a moment's reflection1--#8there is one plan which you might at least try3 ,i should recommend you to be crucified1 and to rise again the third day4' 0 ,see also ,murphy1 ,scientific ,bases of ,faith1 #adg-afg2 ,farrar1 ,life of ,christ1 #a3afh-agb4 7c7 ,miracles1 therefore1 do not stand alone as evidences4 ,power alone cannot prove a divine commission4 ,purity of life and doctrine must go with the miracles to assure us that a religious teacher has come from ,god4 ,the miracles and the doctrine in this manner mutually support each other1 and form parts of one whole4 ,the internal evidence for the ,christian system may have greater power over certain minds and over certain ages than the external evidence4 ,pascal's aphorism that 8doctrines must be judged by miracles1 miracles by doctrine10 needs to be supplemented by ,mozley's statement that 8a supernatural fact is the proper proof of a supernatural doctrine1 while a supernatural doctrine is not the proper proof of a supernatural fact40 ,e4 ,g4 ,robinson1 ,christian ,theology1 #ajg1 would 8defend miracles1 but would not buttress up ,christianity by them4444 ,no amount of miracles could convince a good man of the divine commission of a known bad man2 nor1 on the other hand1 could any degree of miraculous power suffice to silence the doubts of an evil-minded man4444 ,the miracle is a certification only to him who can perceive its significance4444 ,the ,christian church has the resurrection written all over it4 ,its very existence is proof of the resurrection4 ,twelve men could never have founded the church1 if ,christ had remained in the tomb4 ,the living church is the burning bush that is not consumed40 ,gore1 ,incarnation1 #eg--8;,jesus did not appear after his resurrection to unbelievers1 but to believers only1--which means that this crowning miracle was meant to confirm an existing faith1 not to create one where it did not exist40 ,christian ,union1 ,july #aa1 #ahia--8;,if the anticipated resurrection of ,joseph ,smith were to take place1 it would add nothing whatever to the authority of the ,mormon religion40 ,schurman1 ,agnosticism and ,religion1 #eg--8,miracles are merely the bells to call primitive peoples to church4 ,sweet as the music they once made1 modern ears find them jangling and out of tune1 and their dissonant notes scare away pious souls who would fain enter the temple of worship40 ,a new definition of miracle which recognizes their possible classification as extraordinary occurrences in nature1 yet sees in all nature the working of the living ,god1 may do much to remove this prejudice4 ,bishop of ,southampton1 ,place of ,miracle1 #ec--8,miracles alone could not produce conviction4 ,the ,pharisees ascribed them to ,beelzebub4 ,though ,jesus had done so many signs1 yet they believed not4444 ,though miracles were frequently wrought1 they were rarely appealed to as evidence of the truth of the gospel4 ,they are simply signs of ,god's presence in his world4 ,by itself a miracle had no evidential force4 ,the only test for distinguishing divine from ,satanic miracles is that of the moral character and purpose of the worker2 and therefore miracles depend for all their force upon a previous appreciation of the character and personality of ,christ 7#gi74 ,the earliest apologists make no use of miracles4 ,they are of no value except in connection with prophecy4 ,miracles are the revelation of ,god1 not the proof of revelation40 ,versus ,supernatural ,religion1 #a3bc1 and ,stearns1 in ,new ,englander1 ,jan4 #ahhb3hj4 ,see ,mozley1 ,miracles1 #ae2 ,nicoll1 ,life of ,jesus ,christ1 #acc2 ,mill1 ,logic1 #cgd-chb2 ,h4 ,b4 ,smith1 ,int4 to ,christ4 ,theology1 #afg-afi2 ,fisher1 in ,journ4 ,christ4 ,philos41 ,april1 #ahhc3bgj-bhc4 7d7 ,yet the ,christian miracles do not lose their value as evidence in the process of ages4 ,the loftier the structure of ,christian life and doctrine the greater need that its foundation be secure4 ,the authority of ,christ as a teacher of supernatural truth rests upon his miracles1 and especially upon the miracle of his resurrection4 ,that one miracle to which the church looks back as the source of her life carries with it irresistibly all the other miracles of the ,scripture record2 upon it alone we may safely rest the proof that the ,scriptures are an authoritative revelation from ,god4 ,the miracles of ,christ are simple correlates of the ,incarnation--proper insignia of his royalty and divinity4 ,by mere external evidence however we can more easily prove the resurrection than the incarnation4 ,in our arguments with sceptics1 we should not begin with the ass that spoke to ,balaam1 or the fish that swallowed ,jonah1 but with the resurrection of ,christ2 that conceded1 all other ,biblical miracles will seem only natural preparations1 accompaniments1 or consequences4 ,g4 ,f4 ,wright1 in ,bib4 ,sac41 #ahhi3gjg--8,the difficulties created by the miraculous character of ,christianity may be compared to those assumed by a builder when great permanence is desired in the structure erected4 ,it is easier to lay the foundation of a temporary structure than of one which is to endure for the ages40 ,pressens3 8,the empty tomb of ,christ has been the cradle of the church1 and if in this foundation of her faith the church has been mistaken1 she must needs lay herself down by the side of the mortal remains1 ,i say1 not of a man1 but of a religion40 ,president ,schurman believes the resurrection of ,christ to be 8an obsolete picture of an eternal truth--the fact of a continued life with ,god40 ,harnack1 ,wesen des ,christenthums1 #ajb1 thinks no consistent union of the gospel accounts of ,christ's resurrection can be attained2 apparently doubts a literal and bodily rising2 yet traces ,christianity back to an invincible faith in ,christ's conquering of death and his continued life4 ,but why believe the gospels when they speak of the sympathy of ,christ1 yet disbelieve them when they speak of his miraculous power8 ,we have no right to trust the narrative when it gives us ,christ's words 8,weep not0 to the widow of ,nain1 7,luke #g3ac71 and then to distrust it when it tells us of his raising the widow's son4 ,the words 8,jesus wept0 belong inseparably to a story of which 8,lazarus1 come forth60 forms a part 7,john #aa3ce1 #dc74 ,it is improbable that the disciples should have believed so stupendous a miracle as ,christ's resurrection1 if they had not previously seen other manifestations of miraculous power on the part of ,christ4 ,christ himself is the great miracle4 ,the conception of him as the risen and glorified ,savior can be explained only by the fact that he did so rise4 ,e4 ,g4 ,robinson1 ,christ4 ,theology1 #aji--8,the ,church attests the fact of the resurrection quite as much as the resurrection attests the divine origin of the church4 ,resurrection1 as an evidence1 depends on the existence of the church which proclaims it40 7e7 ,the resurrection of our ,lord ,jesus ,christ--by which we mean his coming forth from the sepulchre in body as well as in spirit--is demonstrated by evidence as varied and as conclusive as that which proves to us any single fact of ancient history4 ,without it ,christianity itself is inexplicable1 as is shown by the failure of all modern rationalistic theories to account for its rise and progress4 ,in discussing the evidence of ,jesus' resurrection1 we are confronted with three main rationalistic theories3 ,i4 ,the ,swoon-theory of ,strauss4 ,this holds that ,jesus did not really die4 ,the cold and the spices of the sepulchre revived him4 ,we reply that the blood and water1 and the testimony of the centurion 7,mark #ae3de71 proved actual death 7see ,bib4 ,sac41 ,april1 #ahhi3bbh2 ,forrest1 ,christ of ,history and ,experience1 #acg-agj74 ,the rolling away of the stone1 and ,jesus' power immediately after1 are inconsistent with immediately preceding swoon and suspended animation4 ,how was his life preserved8 where did he go8 when did he die8 ,his not dying implies deceit on his own part or on that of his disciples4 ,,ii4 ,the ,spirit-theory of ,keim4 ,jesus really died1 but only his spirit appeared4 ,the spirit of ,jesus gave the disciples a sign of his continued life1 a telegram from heaven4 ,but we reply that the telegram was untrue1 for it asserted that his body had risen from the tomb4 ,the tomb was empty and the linen cloths showed an orderly departure4 ,jesus himself denied that he was a bodiless spirit3 8a spirit hath not flesh and bones1 as ye see me having0 7,luke #bd3ci74 ,did 8his flesh see corruption0 7,acts #b3ca78 ,was the penitent thief raised from the dead as much as he8 ,godet1 ,lectures in ,defence of the ,christian ,faith1 lect4 i3 ,a dilemma for those who deny the fact of ,christ's resurrection3 ,either his body remained in the hands of his disciples1 or it was given up to the ,jews4 ,if the disciples retained it1 they were impostors3 but this is not maintained by modern rationalists4 ,if the ,jews retained it1 why did they not produce it as conclusive evidence against the disciples8 ,,iii4 ,the ,vision-theory of ,renan4 ,jesus died1 and there was no objective appearance even of his spirit4 ,mary ,magdalene was the victim of subjective hallucination1 and her hallucination became contagious4 ,this was natural because the ,jews expected that the ,messiah would work miracles and would rise from the dead4 ,we reply that the disciples did not expect ,jesus' resurrection4 ,the women went to the sepulchre1 not to see a risen ,redeemer1 but to embalm a dead body4 ,thomas and those at ,emmaus had given up all hope4 ,four hundred years had passed since the days of miracles2 ,john the ,baptist 8did no miracle0 7,john #aj3da72 the ,sadducees said 8there is no resurrection0 7,mat4 #bb3bc74 ,there were thirteen different appearances1 to3 #a4 the ,magdalen2 #b4 other women2 #c4 ,peter2 #d4 ,emmaus2 #e4 the ,twelve2 #f4 the ,twelve after eight days2 #g4 ,galilee seashore2 #h4 ,galilee mountain2 #i4 ,galilee five hundred2 #aj4 ,james2 #aa4 ascension at ,bethany2 #ab4 ,stephen2 #ac4 ,paul on way to ,damascus4 ,paul describes ,christ's appearance to him as something objective1 and he implies that ,christ's previous appearances to others were objective also3 8last of all these bodily appearances1 444 he appeared to me also0 7#a ,cor4 #ae3h74 ,bruce1 ,apologetics1 #cif--8,paul's interest and intention in classing the two together was to level his own vision of ,christ up to the objectivity of the early ,christophanies4 ,he believed that the eleven1 that ,peter in particular1 had seen the risen ,christ with the eye of the body1 and he meant to claim for himself a vision of the same kind40 ,paul's was a sane1 strong nature4 ,subjective visions do not transform human lives2 the resurrection moulded the apostles2 they did not create the resurrection 7see ,gore1 ,incarnation1 #gf74 ,these appearances soon ceased1 unlike the law of hallucinations1 which increase in frequency and intensity4 ,it is impossible to explain the ordinances1 the ,lord's day1 or ,christianity itself1 if ,jesus did not rise from the dead4 ,the resurrection of our ,lord teaches three important lessons3 7#a7 ,it showed that his work of atonement was completed and was stamped with the divine approval2 7#b7 ,it showed him to be ,lord of all and gave the one sufficient external proof of ,christianity2 7#c7 ,it furnished the ground and pledge of our own resurrection1 and thus 8brought life and immortality to light0 7#b ,tim4 #a3aj74 ,it must be remembered that the resurrection was the one sign upon which ,jesus himself staked his claims--8the sign of ,jonah0 7,luke #aa3bi72 and that the resurrection is proof1 not simply of ,god's power1 but of ,christ's own power3 ,john #aj3ah--8;,i have power to lay it down1 and ,i have power to take it again02 #b3ai--8;,destroy this temple1 and in three days ,i will raise it up04444 #ba--8;he spake of the temple of his body40 ,see ,alexander1 ,christ and ,christianity1 #i1 #aeh-bbd1 #cjb2 ,mill1 ,theism1 #baf2 ,auberlen1 ,div4 ,revelation1 #ef2 ,boston ,lectures1 #bjc-bci2 ,christlieb1 ,modern ,doubt and ,christian ,belief1 #ddh-ejc2 ,row1 ,bampton ,lectures1 #ahhg3ceh-dbc2 ,hutton1 ,essays1 #a3aai2 ,schaff1 in ,princeton ,rev41 ,may1 #ahhj2 #daa-dai2 ,fisher1 ,christian ,evidences1 #da-df1 #hb-he2 ,west1 in ,defence and ,conf4 of ,faith1 #hj-abi2 also special works on the ,resurrection of our ,lord1 by ,milligan1 ,morrison1 ,kennedy1 ,j4 ,baldwin ,brown4 #f4 ,counterfeit ,miracles4 ,since only an act directly wrought by ,god can properly be called a miracle1 it follows that surprising events brought about by evil spirits or by men1 through the use of natural agencies beyond our knowledge1 are not entitled to this appellation4 ,the ,scriptures recognize the existence of such1 but denominate them 8lying wonders0 7#b ,thess4 #b3i74 ,these counterfeit miracles in various ages argue that the belief in miracles is natural to the race1 and that somewhere there must exist the true4 ,they serve to show that not all supernatural occurrences are divine1 and to impress upon us the necessity of careful examination before we accept them as divine4 ,false miracles may commonly be distinguished from the true by 7a7 their accompaniments of immoral conduct or of doctrine contradictory to truth already revealed--as in modern spiritualism2 7b7 their internal characteristics of inanity and extravagance--as in the liquefaction of the blood of ,st4 ,januarius1 or the miracles of the ,apocryphal ,new ,testament2 7c7 the insufficiency of the object which they are designed to further--as in the case of ,apollonius of ,tyana1 or of the miracles said to accompany the publication of the doctrines of the immaculate conception and of the papal infallibility2 7d7 their lack of substantiating evidence--as in medival miracles1 so seldom attested by contemporary and disinterested witnesses2 7e7 their denial or undervaluing of ,god's previous revelation of himself in nature--as shown by the neglect of ordinary means1 in the cases of ,faith-cure and of so-called ,christian ,science4 ,only what is valuable is counterfeited4 ,false miracles presuppose the true4 ,fisher1 ,nature and ,method of ,revelation1 #bhc--8,the miracles of ,jesus originated faith in him1 while medival miracles follow established faith4 ,the testimony of the apostles was given in the face of incredulous ,sadducees4 ,they were ridiculed and maltreated on account of it4 ,it was no time for devout dreams and the invention of romances40 ,the blood of ,st4 ,januarius at ,naples is said to be contained in a vial1 one side of which is of thick glass1 while the other side is of thin4 ,a similar miracle was wrought at ,hales in ,gloucestershire4 ,st4 ,alban1 the first martyr of ,britain1 after his head is cut off1 carries it about in his hand4 ,in ,ireland the place is shown where ,st4 ,patrick in the fifth century drove all the toads and snakes over a precipice into the nether regions4 ,the legend however did not become current until some hundreds of years after the saint's bones had crumbled to dust at ,saul1 near ,downpatrick 7see ,hemphill1 ,literature of the ,second ,century1 #ahj-ahb74 ,compare the story of the book of ,tobit 7#f-h71 which relates the expulsion of a demon by smoke from the burning heart and liver of a fish caught in the ,tigris1 and the story of the ,apocryphal ,new ,testament 7,i1 ,infancy71 which tells of the expulsion of ,satan in the form of a mad dog from ,judas by the child ,jesus4 ,on counterfeit miracles in general1 see ,mozley1 ,miracles1 #ae1 #afa2 ,f4 ,w4 ,farrar1 ,witness of ,history to ,christ1 #gb2 ,a4 ,s4 ,farrar1 ,science and ,theology1 #bjh2 ,tholuck1 ,vermischte ,schriften1 #a3bg2 ,hodge1 ,syst4 ,theol41 #a3fcj2 ,presb4 ,rev41 #ahha3fhg-gai4 ,some modern writers have maintained that the gift of miracles still remains in the church4 ,bengel3 8,the reason why many miracles are not now wrought is not so much because faith is established1 as because unbelief reigns40 ,christlieb3 8,it is the want of faith in our age which is the greatest hindrance to the stronger and more marked appearance of that miraculous power which is working here and there in quiet concealment4 ,unbelief is the final and most important reason for the retrogression of miracles40 ,edward ,irving1 ,works1 #e3dfd--8,sickness is sin apparent in the body1 the presentiment of death1 the forerunner of corruption4 ,now1 as ,christ came to destroy death1 and will yet redeem the body from the bondage of corruption1 if the church is to have a first fruits or earnest of this power1 it must be by receiving power over diseases that are the first fruits and earnest of death40 ,dr4 ,a4 ,j4 ,gordon1 in his ,ministry of ,healing1 held to this view4 ,see also ,boys1 ,proofs of the ,miraculous in the ,experience of the ,church2 ,bushnell1 ,nature and the ,supernatural1 #ddf-dib2 ,review of ,gordon1 by ,vincent1 in ,presb4 ,rev41 #ahhc3dgc-ejb2 ,review of ,vincent1 in ,presb4 ,rev41 #ahhd3di-gi4 ,in reply to the advocates of faith-cure in general1 we would grant that nature is plastic in ,god's hand2 that he can work miracle when and where it pleases him2 and that he has given promises which1 with certain ,scriptural and rational limitations1 encourage believing prayer for healing in cases of sickness4 ,but we incline to the belief that in these later ages ,god answers such prayer1 not by miracle1 but by special providence1 and by gifts of courage1 faith and will1 thus acting by his ,spirit directly upon the soul and only indirectly upon the body4 ,the laws of nature are generic volitions of ,god1 and to ignore them and disuse means is presumption and disrespect to ,god himself4 ,the ,scripture promise to faith is always expressly or impliedly conditioned upon our use of means3 we are to work out our own salvation1 for the very reason that it is ,god who works in us2 it is vain for the drowning man to pray1 so long as he refuses to lay hold of the rope that is thrown to him4 ,medicines and physicians are the rope thrown to us by ,god2 we cannot expect miraculous help1 while we neglect the help ,god has already given us2 to refuse this help is practically to deny ,christ's revelation in nature4 ,why not live without eating1 as well as recover from sickness without medicine8 ,faith-feeding is quite as rational as faith-healing4 ,to except cases of disease from this general rule as to the use of means has no warrant either in reason or in ,scripture4 ,the atonement has purchased complete salvation1 and some day salvation shall be ours4 ,but death and depravity still remain1 not as penalty1 but as chastisement4 ,so disease remains also4 ,hospitals for ,incurables1 and the deaths even of advocates of faith-cure1 show that they too are compelled to recognize some limit to the application of the ,new ,testament promise4 ,in view of the preceding discussion we must regard the so-called ,christian ,science as neither ,christian nor scientific4 ,mrs4 ,mary ,baker ,g4 ,eddy denies the authority of all that part of revelation which ,god has made to man in nature1 and holds that the laws of nature may be disregarded with impunity by those who have proper faith2 see ,g4 ,f4 ,wright1 in ,bib4 ,sac41 ,april1 #ahii3cge4 ,bishop ,lawrence of ,massachusetts3 8,one of the errors of ,christian ,science is its neglect of accumulated knowledge1 of the fund of information stored up for these ,christian centuries4 ,that knowledge is just as much ,god's gift as is the knowledge obtained from direct revelation4 ,in rejecting accumulated knowledge and professional skill1 ,christian ,science rejects the gift of ,god40 ,most of the professed cures of ,christian ,science are explicable by the influence of the mind upon the body1 through hypnosis or suggestion2 7see ,a4 ,a4 ,bennett1 in ,watchman1 ,feb4 #ac1 #aijc74 ,mental disturbance may make the mother's milk a poison to the child2 mental excitement is a common cause of indigestion2 mental depression induces bowel disorders2 depressed mental and moral conditions render a person more susceptible to grippe1 pneumonia1 typhoid fever4 ,reading the account of an accident in which the body is torn or maimed1 we ourselves feel pain in the same spot2 when the child's hand is crushed1 the mother's hand1 though at a distance1 becomes swollen2 the medival stigmata probably resulted from continuous brooding upon the sufferings of ,christ 7see ,carpenter1 ,mental ,physiology1 #fgf-fij74 ,but mental states may help as well as harm the body4 ,mental expectancy facilitates cure in cases of sickness4 ,the physician helps the patient by inspiring hope and courage4 ,imagination works wonders1 especially in the case of nervous disorders4 ,the diseases said to be cured by ,christian ,science are commonly of this sort4 ,in every age fakirs1 mesmerists1 and quacks have availed themselves of these underlying mental forces4 ,by inducing expectancy1 imparting courage1 rousing the paralyzed will1 they have indirectly caused bodily changes which have been mistaken for miracle4 ,tacitus tells us of the healing of a blind man by the ,emperor ,vespasian4 ,undoubted cures have been wrought by the royal touch in ,england4 ,since such wonders have been performed by ,indian medicine-men1 we cannot regard them as having any specific ,christian character1 and when1 as in the present case1 we find them used to aid in the spread of false doctrine with regard to sin1 ,christ1 atonement1 and the church1 we must class them with the 8lying wonders0 of which we are warned in #b ,thess4 #b3i4 ,see ,harris1 ,philosophical ,basis of ,theism1 #cha-chf2 ,buckley1 ,faith-,healing1 and in ,century ,magazine1 ,june1 #ahhf3bba-bcf2 ,bruce1 ,miraculous ,element in ,gospels1 lecture #h2 ,andover ,review1 #ahhg3bdi-bfd4 ,,iv4 ,prophecy as ,attesting a ,divine ,revelation4 ,we here consider prophecy in its narrow sense of mere prediction1 reserving to a subsequent chapter the consideration of prophecy as interpretation of the divine will in general4 #a4 ,definition4 ,prophecy is the foretelling of future events by virtue of direct communication from ,god--a foretelling1 therefore1 which1 though not contravening any laws of the human mind1 those laws1 if fully known1 would not1 without this agency of ,god1 be sufficient to explain4 ,in discussing the subject of prophecy1 we are met at the outset by the contention that there is not1 and never has been1 any real foretelling of future events beyond that which is possible to natural prescience4 ,this is the view of ,kuenen1 ,prophets and ,prophecy in ,israel4 ,pfleiderer1 ,philos4 ,relig41 #b3db1 denies any direct prediction4 ,prophecy in ,israel1 he intimates1 was simply the consciousness of ,god's righteousness1 proclaiming its ideals of the future1 and declaring that the will of ,god is the moral ideal of the good and the law of the world's history1 so that the fates of nations are conditioned by their bearing toward this moral purpose of ,god3 8,the fundamental error of the vulgar apologetics is that it confounds prophecy with heathen soothsaying--national salvation without character40 ,w4 ,robertson ,smith1 in ,encyc4 ,britannica1 #ai3hba1 tells us that 8detailed prediction occupies a very secondary place in the writings of the prophets2 or rather indeed what seem to be predictions in detail are usually only free poetical illustrations of historical principles1 which neither received nor demanded exact fulfilment40 ,as in the case of miracles1 our faith in an immanent ,god1 who is none other than the ,logos or larger ,christ1 gives us a point of view from which we may reconcile the contentions of the naturalists and supernaturalists4 ,prophecy is an immediate act of ,god2 but1 since all natural genius is also due to ,god's energizing1 we do not need to deny the employment of man's natural gifts in prophecy4 ,the instances of telepathy1 presentiment1 and second sight which the ,society for ,psychical ,research has demonstrated to be facts show that prediction1 in the history of divine revelation1 may be only an intensification1 under the extraordinary impulse of the divine ,spirit1 of a power that is in some degree latent in all men4 ,the author of every great work of creative imagination knows that a higher power than his own has possessed him4 ,in all human reason there is a natural activity of the divine ,reason or ,logos1 and he is 8the light which lighteth every man0 7,john #a3i74 ,so there is a natural activity of the ,holy ,spirit1 and he who completes the circle of the divine consciousness completes also the circle of human consciousness1 gives self-hood to every soul1 makes available to man the natural as well as the spiritual gifts of ,christ2 cf4 ,john #af3ad--8;he shall take of mine1 and shall declare it unto you40 ,the same ,spirit who in the beginning 8brooded over the face of the waters0 7,gen4 #a3b7 also broods over humanity1 and it is he who1 according to ,christ's promise1 was to 8declare unto you the things that are to come0 7,john #af3ac74 ,the gift of prophecy may have its natural side1 like the gift of miracles1 yet may be finally explicable only as the result of an extraordinary working of that ,spirit of ,christ who to some degree manifests himself in the reason and conscience of every man2 cf4 #a ,pet #a3aa--8searching what time or what manner of time the ,spirit of ,christ which was in them did point unto1 when it testified beforehand the sufferings of ,christ1 and the glories that should follow them40 ,see ,myers1 ,human ,personality1 #b3bfb-bib4 ,a4 ,b4 ,davidson1 in his article on ,prophecy and ,prophets1 in ,hastings' ,bible ,dictionary1 #d3abj1 #aba1 gives little weight to this view that prophecy is based on a natural power of the human mind3 8,the arguments by which ,giesebrecht1 ,berufsgabung1 #ac ff41 supports the theory of a #8faculty of presentiment' have little cogency4 ,this faculty is supposed to reveal itself particularly on the approach of death 7,gen4 #bh and #di74 ,the contemporaries of most great religious personages have attributed to them a prophetic gift4 ,the answer of ,john ,knox to those who credited him with such a gift is worth reading3 #8,my assurances are not marvels of ,merlin1 nor yet the dark sentences of profane prophecy4 ,but first1 the plain truth of ,god's word2 second1 the invincible justice of the everlasting ,god2 and third1 the ordinary course of his punishments and plagues from the beginning1 are my assurances and grounds4' 0 ,while ,davidson grants the fulfilment of certain specific predictions of ,scripture1 to be hereafter mentioned1 he holds that 8such presentiments as we can observe to be authentic are chiefly products of the conscience or moral reason4 ,true prophecy is based on moral grounds4 ,everywhere the menacing future is connected with the evil past by #8therefore' 7,micah #c3ab2 ,is4 #e3ac2 ,amos #a3b740 ,we hold with ,davidson to the moral element in prophecy1 but we also recognize a power in normal humanity which he would minimize or deny4 ,we claim that the human mind even in its ordinary and secular working gives occasional signs of transcending the limitations of the present4 ,believing in the continual activity of the divine ,reason in the reason of man1 we have no need to doubt the possibility of an extraordinary insight into the future1 and such insight is needed at the great epochs of religious history4 ,expositor's ,gk4 ,test41 #b3cd--8,savonarola foretold as early as #adif the capture of ,rome1 which happened in #aebg1 and he did this not only in general terms but in detail2 his words were realized to the letter when the sacred churches of ,st4 ,peter and ,st4 ,paul became1 as the prophet foretold1 stables for the conquerors' horses40 ,on the general subject1 see ,payne-,smith1 ,prophecy a ,preparation for ,christ2 ,alexander1 ,christ and ,christianity2 ,farrar1 ,science and ,theology1 #ajf2 ,newton on ,prophecy2 ,fairbairn on ,prophecy4 #b4 ,relation of ,prophecy to ,miracles4 ,miracles are attestations of revelation proceeding from divine power2 prophecy is an attestation of revelation proceeding from divine knowledge4 ,only ,god can know the contingencies of the future4 ,the possibility and probability of prophecy may be argued upon the same grounds upon which we argue the possibility and probability of miracles4 ,as an evidence of divine revelation1 however1 prophecy possesses two advantages over miracles1 namely3 7a7 ,the proof1 in the case of prophecy1 is not derived from ancient testimony1 but is under our eyes4 7b7 ,the evidence of miracles cannot become stronger1 whereas every new fulfilment adds to the argument from prophecy4 #c4 ,requirements in ,prophecy1 considered as an ,evidence of ,revelation4 7a7 ,the utterance must be distant from the event4 7b7 ,nothing must exist to suggest the event to merely natural prescience4 7c7 ,the utterance must be free from ambiguity4 7d7 ,yet it must not be so precise as to secure its own fulfilment4 7e7 ,it must be followed in due time by the event predicted4 ,hume3 8,all prophecies are real miracles1 and only as such can be admitted as proof of any revelation40 ,see ,wardlaw1 ,syst4 ,theol41 #a3cdg4 7a7 ,hundreds of years intervened between certain of the ,o4 ,t4 predictions and their fulfilment4 7b7 ,stanley instances the natural sagacity of ,burke1 which enabled him to predict the ,french ,revolution4 ,but ,burke also predicted in #agic that ,france would be partitioned like ,poland among a confederacy of hostile powers4 ,canning predicted that ,south ,american colonies would grow up as the ,united ,states had grown4 ,d',israeli predicted that our ,southern ,confederacy would become an independent nation4 ,ingersoll predicted that within ten years there would be two theatres for one church4 7c7 ,illustrate ambiguous prophecies by the ,delphic oracle to ,crsus3 8,crossing the river1 thou destroyest a great nation0--whether his own or his enemy's the oracle left undetermined4 8,ibis et redibis nunquam peribis in bello40 7d7 ,strauss held that ,o4 ,t4 prophecy itself determined either the events or the narratives of the gospels4 ,see ,greg1 ,creed of ,christendom1 chap4 #d4 7e7 ,cardan1 the ,italian mathematician1 predicted the day and hour of his own death1 and committed suicide at the proper time to prove the prediction true4 ,jehovah makes the fulfilment of his predictions the proof of his deity in the controversy with false gods3 ,is4 #da3bc--8;,declare the things that are to come hereafter1 that we may know that ye are gods02 #db3i--8;,behold1 the former things are come to pass and new things do ,i declare3 before they spring forth ,i tell you of them40 #d4 ,general ,features of ,prophecy in the ,scriptures4 7a7 ,its large amount--occupying a great portion of the ,bible1 and extending over many hundred years4 7b7 ,its ethical and religious nature--the events of the future being regarded as outgrowths and results of men's present attitude toward ,god4 7c7 ,its unity in diversity--finding its central point in ,christ the true servant of ,god and deliverer of his people4 7d7 ,its actual fulfilment as regards many of its predictions--while seeming non-fulfilments are explicable from its figurative and conditional nature4 ,a4 ,b4 ,davidson1 in ,hastings' ,bible ,dictionary1 #d3abe1 has suggested reasons for the apparent non-fulfilment of certain predictions4 ,prophecy is poetical and figurative2 its details are not to be pressed2 they are only drapery1 needed for the expression of the idea4 ,in ,isa4 #ac3af--8,their infants shall be dashed in pieces 444 and their wives ravished0--the prophet gives an ideal picture of the sack of a city2 these things did not actually happen1 but ,cyrus entered ,babylon 8in peace40 ,yet the essential truth remained that the city fell into the enemy's hands4 ,the prediction of ,ezekiel with regard to ,tyre1 ,ez4 #bf3g-ad1 is recognized in ,ez4 #bi3ag-bj as having been fulfilled not in its details but in its essence--the actual event having been the breaking of the power of ,tyre by ,nebuchadnezzar4 ,is4 #ag3a--8;,behold1 ,damascus is taken away from being a city1 and it shall be a ruinous heap0--must be interpreted as predicting the blotting out of its dominion1 since ,damascus has probably never ceased to be a city4 ,the conditional nature of prophecy explains other seeming non-fulfilments4 ,predictions were often threats1 which might be revoked upon repentance4 ,jer4 #bf3ac--8;amend your ways 444 and the ,lord will repent him of the evil which he hath pronounced against you40 ,jonah #c3d--8,yet forty days1 and ,nineveh shall be overthrown 4440 #aj--;,god saw their works1 that they turned from their evil way2 and ,god repented of the evil1 which he said he would do unto them2 and he did it not2 cf4 ,jer4 #ah3h2 #bf3ai4 ,instances of actual fulfilment of prophecy are found1 according to ,davidson1 in ,samuel's prediction of some things that would happen to ,saul1 which the history declares did happen 7#a ,sam4 #a and #aj74 ,jeremiah predicted the death of ,hananiah within the year1 which took place 7,jer4 #bh74 ,micaiah predicted the defeat and death of ,ahab at ,ramoth-,gilead 7#a ,kings #bb74 ,isaiah predicted the failure of the northern coalition to subdue ,jerusalem 7,is4 #g72 the overthrow in two or three years of ,damascus and ,northern ,israel before the ,assyrians 7,is4 #h and #ag72 the failure of ,sennacherib to capture ,jerusalem1 and the melting away of his army 7,is4 #cg3cd-cg74 8,and in general1 apart from details1 the main predictions of the prophets regarding ,israel and the nations were verified in history1 for example1 ,amos #a and #b4 ,the chief predictions of the prophets relate to the imminent downfall of the kingdoms of ,israel and ,judah2 to what lies beyond this1 namely1 the restoration of the kingdom of ,god2 and to the state of the people in their condition of final felicity40 ,for predictions of the exile and the return of ,israel1 see especially ,amos #i3i--8;,for1 lo1 ,i will command1 and ,i will sift the house of ,israel among all the nations1 like as grain is sifted in a sieve1 yet shall not the least kernel fall upon the earth4444 #ad--;,and ,i will bring again the captivity of my people ,israel1 and they shall build the waste cities and inhabit them40 ,even if we accept the theory of composite authorship of the book of ,isaiah1 we still have a foretelling of the sending back of the ,jews from ,babylon1 and a designation of ,cyrus as ,god's agent1 in ,is4 #dd3bh--8that saith of ,cyrus1 ,he is my shepherd1 and shall perform all my pleasure3 even saying of ,jerusalem1 ,she shall be built2 and of the temple1 ,thy foundation shall be laid02 see ,george ,adam ,smith1 in ,hastings' ,bible ,dictionary1 #b3dic4 ,frederick the ,great said to his chaplain3 8,give me in one word a proof of the divine origin of the ,bible02 and the chaplain well replied3 8,the ,jews1 your ,majesty40 ,in the case of the ,jews we have even now the unique phenomena of a people without a land1 and a land without a people1--yet both these were predicted centuries before the event4 #e4 ,messianic ,prophecy in general4 7a7 ,direct predictions of events--as in ,old ,testament prophecies of ,christ's birth1 suffering and subsequent glory4 7b7 ,general prophecy of the ,kingdom in the ,old ,testament1 and of its gradual triumph4 7c7 ,historical types in a nation and in individuals--as ,jonah and ,david4 7d7 ,prefigurations of the future in rites and ordinances--as in sacrifice1 circumcision1 and the passover4 #f4 ,special ,prophecies uttered by ,christ4 7a7 ,as to his own death and resurrection4 7b7 ,as to events occurring between his death and the destruction of ,jerusalem 7multitudes of impostors2 wars and rumors of wars2 famine and pestilence74 7c7 ,as to the destruction of ,jerusalem and the ,jewish polity 7,jerusalem compassed with armies2 abomination of desolation in the holy place2 flight of ,christians2 misery2 massacre2 dispersion74 7d7 ,as to the world-wide diffusion of his gospel 7the ,bible already the most widely circulated book in the world74 ,the most important feature in prophecy is its ,messianic element2 see ,luke #bd3bg--8;beginning from ,moses and from all the prophets1 he interpreted to them in all the scriptures the things concerning himself02 ,acts #aj3dc--8to him bear all the prophets witness02 ,rev4 #ai3aj--8the testimony of ,jesus is the spirit of prophecy40 ,types are intended resemblances1 designed prefigurations2 for example1 ,israel is a type of the ,christian church2 outside nations are types of the hostile world2 ,jonah and ,david are types of ,christ4 ,the typical nature of ,israel rests upon the deeper fact of the community of life4 ,as the life of ,god the ,logos lies at the basis of universal humanity and interpenetrates it in every part1 so out of this universal humanity grows ,israel in general2 out of ,israel as a nation springs the spiritual ,israel1 and out of spiritual ,israel ,christ according to the flesh1--the upward rising pyramid finds its apex and culmination in him4 ,hence the predictions with regard to 8the servant of ,jehovah0 7,is4 #db3a-g71 and 8the ,messiah0 7,is4 #fa3a2 ,john #a3da71 have partial fulfilment in ,israel1 but perfect fulfilment only in ,christ2 so ,delitzsch1 ,oehler1 and ,cheyne on ,isaiah1 #b3bec4 ,sabatier1 ,philos4 ,religion1 #ei--8;,if humanity were not potentially and in some degree ,immanuel1 ,god with us1 there would never have issued from its bosom he who bore and revealed this blessed name40 ,gardiner1 ,o4 ,t4 and ,n4 ,t4 in their ,mutual ,relations1 #agj-aid4 ,in the ,o4 ,t41 ,jehovah is the ,redeemer of his people4 ,he works through judges1 prophets1 kings1 but he himself remains the ,savior2 8it is only the ,divine in them that saves02 8,salvation is of ,jehovah0 7,jonah #b3i74 ,jehovah is manifested in the ,davidic ,king under the monarchy2 in ,israel1 the ,servant of the ,lord1 during the exile2 and in the ,messiah1 or ,anointed ,one1 in the post-exilian period4 ,because of its conscious identification with ,jehovah1 ,israel is always a forward-looking people4 ,each new judge1 king1 prophet is regarded as heralding the coming reign of righteousness and peace4 ,these earthly deliverers are saluted with rapturous expectation2 the prophets express this expectation in terms that transcend the possibilities of the present2 and1 when this expectation fails to be fully realized1 the ,messianic hope is simply transferred to a larger future4 ,each separate prophecy has its drapery furnished by the prophet's immediate surroundings1 and finds its occasion in some event of contemporaneous history4 ,but by degrees it becomes evident that only an ideal and perfect ,king and ,savior can fill out the requirements of prophecy4 ,only when ,christ appears1 does the real meaning of the various ,old ,testament predictions become manifest4 ,only then are men able to combine the seemingly inconsistent prophecies of a priest who is also a king 7,psalm #aaj71 and of a royal but at the same time a suffering ,messiah 7,isaiah #ec74 ,it is not enough for us to ask what the prophet himself meant1 or what his earliest hearers understood1 by his prophecy4 ,this is to regard prophecy as having only a single1 and that a human1 author4 ,with the spirit of man coperated the ,spirit of ,christ1 the ,holy ,spirit 7#a ,pet4 #a3aa--8the ,spirit of ,christ which was in them02 #b ,pet4 #a3ba--8no prophecy ever came by the will of man2 but men spake from ,god1 being moved by the ,holy ,spirit074 ,all prophecy has a twofold authorship1 human and divine2 the same ,christ who spoke through the prophets brought about the fulfilment of their words4 ,it is no wonder that he who through the prophets uttered predictions with regard to himself should1 when he became incarnate1 be the prophet par excellence 7,deut4 #ah3ae2 ,acts #c3bb--8,moses indeed said1 ,a prophet shall the ,lord ,god raise up from among your brethren1 like unto me2 to him shall ye hearken074 ,in the predictions of ,jesus we find the proper key to the interpretation of prophecy in general1 and the evidence that while no one of the three theories--the preterist1 the continuist1 the futurist--furnishes an exhaustive explanation1 each one of these has its element of truth4 ,our ,lord made the fulfilment of the prediction of his own resurrection a test of his divine commission3 it was 8the sign of ,jonah the prophet0 7,mat4 #ab3ci74 ,he promised that his disciples should have prophetic gifts3 ,john #ae3ae--8,no longer do ,i call you servants2 for the servant knoweth not what his lord doeth3 but ,i have called you friends2 for all things that ,i heard from my ,father ,i have made known unto you02 #af3ac--8the ,spirit of truth 444 he shall declare unto you the things that are to come40 ,agabus predicted the famine and ,paul's imprisonment 7,acts #aa3bh2 #ba3aj72 ,paul predicted heresies 7,acts #bj3bi1 #cj71 shipwreck 7,acts #bg3aj1 #ba-bf71 8the man of sin0 7#b ,thess4 #b3c71 ,christ's second coming1 and the resurrection of the saints 7#a ,thess4 #d3ae-ag74 #g4 ,on the double sense of ,prophecy4 7a7 ,certain prophecies apparently contain a fulness of meaning which is not exhausted by the event to which they most obviously and literally refer4 ,a prophecy which had a partial fulfilment at a time not remote from its utterance1 may find its chief fulfilment in an event far distant4 ,since the principles of ,god's administration find ever recurring and ever enlarging illustration in history1 prophecies which have already had a partial fulfilment may have whole cycles of fulfilment yet before them4 ,in prophecy there is an absence of perspective2 as in ,japanese pictures the near and the far appear equally distant2 as in dissolving views1 the immediate future melts into a future immeasurably far away4 ,the candle that shines through a narrow aperture sends out its light through an ever-increasing area2 sections of the triangle correspond to each other1 but the more distant are far greater than the near4 ,the chlet on the mountain-side may turn out to be only a black cat on the woodpile1 or a speck upon the window pane4 8,a hill which appears to rise close behind another is found on nearer approach to have receded a great way from it40 ,the painter1 by foreshortening1 brings together things or parts that are relatively distant from each other4 ,the prophet is a painter whose foreshortenings are supernatural2 he seems freed from the law of space and time1 and1 rapt into the timelessness of ,god1 he views the events of history 8sub specie eternitatis40 ,prophecy was the sketching of an outline-map4 ,even the prophet could not fill up the outline4 ,the absence of perspective in prophecy may account for ,paul's being misunderstood by the ,thessalonians1 and for the necessity of his explanations in #b ,thess4 #b3a1 #b4 ,in ,isaiah #aj and #aa1 the fall of ,lebanon 7the ,assyrian7 is immediately connected with the rise of the ,branch 7,christ72 in ,jeremiah #ea3da1 the first capture and the complete destruction of ,babylon are connected with each other1 without notice of the interval of a thousand years between them4 ,instances of the double sense of prophecy may be found in ,is4 #g3ad-af2 #i3f1 #g--8;a virgin shall conceive and bear a son1 444 unto us a son is given0--compared with ,mat4 #a3bb1 #bc1 where the prophecy is applied to ,christ 7see ,meyer1 in loco72 ,hos4 #aa3a--8;,i 444 called my son out of ,egypt0--referring originally to the calling of the nation out of ,egypt--is in ,mat4 #b3ae referred to ,christ1 who embodied and consummated the mission of ,israel2 ,psalm #aah3bb1 #bc--8,the stone which the builders rejected is become the head of the corner0--which primarily referred to the ,jewish nation1 conquered1 carried away1 and flung aside as of no use1 but divinely destined to a future of importance and grandeur1 is in ,mat4 #ba3db referred by ,jesus to himself1 as the true embodiment of ,israel4 ,william ,arnold ,stevens1 on ,the ,man of ,sin1 in ,bap4 ,quar4 ,rev41 ,july1 #ahhi3cbh-cfj--;,as in ,daniel #aa3cf1 the great enemy of the faith1 who 8shall exalt himself1 and magnify himself above every god10 is the ,syrian ,king1 ,antiochus ,epiphanes1 so 8the man of lawlessness0 described by ,paul in #b ,thess4 #b3c is the corrupt and impious ,judaism of the apostolic age4 ,this had its seat in the temple of ,god1 but was doomed to destruction when the ,lord should come at the fall of ,jerusalem4 ,but even this second fulfilment of the prophecy does not preclude a future and final fulfilment4 ,broadus on ,mat41 page #dhj--;,in ,isaiah #da3h to chapter #ec1 the predictions with regard to 8the servant of ,jehovah0 make a gradual transition from ,israel to the ,messiah1 the former alone being seen in #da3h1 the ,messiah also appearing in #db3a sq41 and ,israel quite sinking out of sight in chapter #ec4 ,the most marked illustration of the double sense of prophecy however is to be found in ,matthew #bd and #be1 especially #bd3cd and #be3ca1 where ,christ's prophecy of the destruction of ,jerusalem passes into a prophecy of the end of the world4 ,adamson1 ,the ,mind in ,christ1 #ahc--8,to him history was the robe of ,god1 and therefore a constant repetition of positions really similar1 kaleidoscopic combining of a few truths1 as the facts varied in which they were to be embodied40 ,a4 ,j4 ,gordon3 8,prophecy has no sooner become history1 than history in turn becomes prophecy40 ,lord ,bacon3 8,divine prophecies have springing and germinant accomplishment through many ages1 though the height or fulness of them may refer to some one age40 ,in a similar manner there is a manifoldness of meaning in ,dante's ,divine ,comedy4 ,c4 ,e4 ,norton1 ,inferno1 xvi--8,the narrative of the poet's spiritual journey is so vivid and consistent that it has all the reality of an account of an actual experience2 but within and beneath runs a stream of allegory not less consistent and hardly less continuous than the narrative itself40 ,a4 ,h4 ,strong1 ,the ,great ,poets and their ,theology1 #aaf--8;,dante himself has told us that there are four separate senses which he intends his story to convey4 ,there are the literal1 the allegorical1 the moral1 and the analogical4 ,in ,psalm #aad3a we have the words1 #8,when ,israel went forth out of ,egypt4' ,this1 says the poet1 may be taken literally1 of the actual deliverance of ,god's ancient people2 or allegorically1 of the redemption of the world through ,christ2 or morally1 of the rescue of the sinner from the bondage of his sin2 or anagogically1 of the passage of both soul and body from the lower life of earth to the higher life of heaven4 ,so from ,scripture ,dante illustrates the method of his poem40 ,see further1 our treatment of ,eschatology4 ,see also ,dr4 ,arnold of ,rugby1 ,sermons on the ,interpretation of ,scripture1 ,appendix ,a1 pages #dda-ded2 ,aids to ,faith1 #ddi-dfb2 ,smith's ,bible ,dict41 #d3bgbg4 ,per contra1 see ,elliott1 ,hor ,apocalyptic1 #d3ffb4 ,gardiner1 ,o4 ,t4 and ,n4 ,t41 #bfb-bgd1 denies double sense1 but affirms manifold applications of a single sense4 ,broadus1 on ,mat4 #bd3a1 denies double sense1 but affirms the use of types4 7b7 ,the prophet was not always aware of the meaning of his own prophecies 7#a ,pet4 #a3aa74 ,it is enough to constitute his prophecies a proof of divine revelation1 if it can be shown that the correspondences between them and the actual events are such as to indicate divine wisdom and purpose in the giving of them--in other words1 it is enough if the inspiring ,spirit knew their meaning1 even though the inspired prophet did not4 ,it is not inconsistent with this view1 but rather confirms it1 that the near event1 and not the distant fulfilment1 was often chiefly1 if not exclusively1 in the mind of the prophet when he wrote4 ,scripture declares that the prophets did not always understand their own predictions3 #a ,pet4 #a3aa--8searching what time or what manner of time the ,spirit of ,christ which was in them did point unto1 when it testified beforehand the sufferings of ,christ1 and the glories that should follow them40 ,emerson3 8,himself from ,god he could not free2 ,he builded better than he knew40 ,keble3 8,as little children lisp and tell of heaven1 ,so thoughts beyond their thoughts to those high bards were given40 ,westcott3 ,preface to ,com4 on ,hebrews1 vi--8,no one would limit the teaching of a poet's words to that which was definitely present to his mind4 ,still less can we suppose that he who is inspired to give a message of ,god to all ages sees himself the completeness of the truth which all life serves to illuminate40 ,alexander ,mc,laren3 8,peter teaches that ,jewish prophets foretold the events of ,christ's life and especially his sufferings2 that they did so as organs of ,god's ,spirit2 that they were so completely organs of a higher voice that they did not understand the significance of their own words1 but were wiser than they knew and had to search what were the date and the characteristics of the strange things which they foretold2 and that by further revelation they learned that #8the vision is yet for many days' 7,is4 #bd3bb2 ,dan4 #aj3ad74 ,if ,peter was right in his conception of the nature of ,messianic prophecy1 a good many learned men of to-day are wrong40 ,matthew ,arnold1 ,literature and ,dogma3 8,might not the prophetic ideals be poetic dreams1 and the correspondence between them and the life of ,jesus1 so far as real1 only a curious historical phenomenon80 ,bruce1 ,apologetics1 #cei1 replies3 8,such scepticism is possible only to those who have no faith in a living ,god who works out purposes in history40 ,it is comparable only to the unbelief of the materialist who regards the physical constitution of the universe as explicable by the fortuitous concourse of atoms4 #h4 ,purpose of ,prophecy--so far as it is yet unfulfilled4 7a7 ,not to enable us to map out the details of the future2 but rather 7b7 ,to give general assurance of ,god's power and foreseeing wisdom1 and of the certainty of his triumph2 and 7c7 ,to furnish1 after fulfilment1 the proof that ,god saw the end from the beginning4 ,dan4 #ab3h1 #i--8;,and ,i heard1 but ,i understood not2 then said ,i1 ,o my ,lord1 what shall be the issue of these things8 ,and he said1 ,go thy way1 ,daniel2 for the words are shut up and sealed till the time of the end02 #b ,pet4 #a3ai--prophecy is 8a lamp shining in a dark place1 until the day dawn0--not until day dawns can distant objects be seen2 #bj--8no prophecy of scripture is of private interpretation0--only ,god1 by the event1 can interpret it4 ,sir ,isaac ,newton3 8,god gave the prophecies1 not to gratify men's curiosity by enabling them to foreknow things1 but that after they were fulfilled they might be interpreted by the event1 and his own providence1 not the interpreter's1 be thereby manifested to the world40 ,alexander ,mc,laren3 8,great tracts of ,scripture are dark to us till life explains them1 and then they come on us with the force of a new revelation1 like the messages which of old were sent by a strip of parchment coiled upon a bton and then written upon1 and which were unintelligible unless the receiver had a corresponding bton to wrap them round40 ,a4 ,h4 ,strong1 ,the ,great ,poets and their ,theology1 #bc--8;,archilochus1 a poet of about #gjj ,b4 ,c41 speaks of #8a grievous scytale'--the scytale being the staff on which a strip of leather for writing purposes was rolled slantwise1 so that the message inscribed upon the strip could not be read until the leather was rolled again upon another staff of the same size2 since only the writer and the receiver possessed staves of the proper size1 the scytale answered all the ends of a message in cypher40 ,prophecy is like the ,german sentence1--it can be understood only when we have read its last word4 ,a4 ,j4 ,gordon1 ,ministry of the ,spirit1 #dh--8;,god's providence is like the ,hebrew ,bible2 we must begin at the end and read backward1 in order to understand it40 ,yet ,dr4 ,gordon seems to assert that such understanding is possible even before fulfilment3 8,christ did not know the day of the end when here in his state of humiliation2 but he does know now4 ,he has shown his knowledge in the ,apocalypse1 and we have received #8,the ,revelation of ,jesus ,christ1 which ,god gave him to show unto his servants1 even the things which must shortly come to pass' 7,rev4 #a3a740 ,a study however of the multitudinous and conflicting views of the so-called interpreters of prophecy leads us to prefer to ,dr4 ,gordon's view that of ,briggs1 ,messianic ,prophecies1 #di--8,the first advent is the resolver of all ,old ,testament prophecy2 444 the second advent will give the key to ,new ,testament prophecy4 ,it is #8the ,lamb that hath been slain' 7,rev4 #e3ab7 444 who alone opens the sealed book1 solves the riddles of time1 and resolves the symbols of prophecy40 ,nitzsch3 8,it is the essential condition of prophecy that it should not disturb man's relation to history40 ,in so far as this is forgotten1 and it is falsely assumed that the purpose of prophecy is to enable us to map out the precise events of the future before they occur1 the study of prophecy ministers to a diseased imagination and diverts attention from practical ,christian duty4 ,calvin3 8,aut insanum inveniet aut faciet02 or1 as ,lord ,brougham translated it3 8,the study of prophecy either finds a man crazy1 or it leaves him so40 ,second ,adventists do not often seek conversions4 ,dr4 ,cumming warned the women of his flock that they must not study prophecy so much as to neglect their household duties4 ,paul has such in mind in #b ,thess4 #b3a1 #b--8touching the coming of our ,lord ,jesus ,christ 444 that ye be not quickly shaken from your mind 444 as that the day of the ,lord is just at hand02 #c3aa--8;,for we hear of some that walk among you disorderly40 #i4 ,evidential force of ,prophecy--so far as it is fulfilled4 ,prophecy1 like miracles1 does not stand alone as evidence of the divine commission of the ,scripture writers and teachers4 ,it is simply a corroborative attestation1 which unites with miracles to prove that a religious teacher has come from ,god and speaks with divine authority4 ,we cannot1 however1 dispense with this portion of the evidences1--for unless the death and resurrection of ,christ are events foreknown and foretold by himself1 as well as by the ancient prophets1 we lose one main proof of his authority as a teacher sent from ,god4 ,stearns1 ,evidence of ,christian ,experience1 #cch--8,the ,christian's own life is the progressive fulfilment of the prophecy that whoever accepts ,christ's grace shall be born again1 sanctified1 and saved4 ,hence the ,christian can believe in ,god's power to predict1 and in ,god's actual predictions40 ,see ,stanley ,leathes1 ,o4 ,t4 ,prophecy1 xvii--8,unless we have access to the supernatural1 we have no access to ,god40 ,in our discussions of prophecy1 we are to remember that before making the truth of ,christianity stand or fall with any particular passage that has been regarded as prediction1 we must be certain that the passage is meant as prediction1 and not as merely figurative description4 ,gladden1 ,seven ,puzzling ,bible ,books1 #aie--8,the book of ,daniel is not a prophecy1--it is an apocalypse4444 ,the author of such books puts his words into the mouth of some historical or traditional writer of eminence4 ,such are the ,book of ,enoch1 the ,assumption of ,moses1 ,baruch1 #a and #b ,esdras1 and the ,sibylline ,oracles4 ,enigmatic form indicates persons without naming them1 and historic events as animal forms or as operations of nature4444 ,the book of ,daniel is not intended to teach us history4 ,it does not look forward from the sixth century before ,christ1 but backward from the second century before ,christ4 ,it is a kind of story which the ,jews called ,haggada4 ,it is aimed at ,antiochus ,epiphanes1 who1 from his occasional fits of melancholy1 was called ,epimanes1 or ,antiochus the ,mad40 ,whatever may be our conclusion as to the authorship of the book of ,daniel1 we must recognize in it an element of prediction which has been actually fulfilled4 ,the most radical interpreters do not place its date later than #afc ,b4 ,c4 ,our ,lord sees in the book clear reference to himself 7,mat4 #bf3fd--8the ,son of man1 sitting at the right hand of ,power1 and coming on the clouds of heaven02 cf4 ,dan4 #g3ac72 and he repeats with emphasis certain predictions of the prophet which were yet unfulfilled 7,mat4 #bd3ae--8,when ye see the abomination of desolation1 which was spoken of through ,daniel the prophet02 cf4 ,dan4 #i3bg2 #aa3ca2 #ab3aa74 ,the book of ,daniel must therefore be counted profitable not only for its moral and spiritual lessons1 but also for its actual predictions of ,christ and of the universal triumph of his kingdom 7,dan4 #b3de--8;a stone cut out of the mountain without hands074 ,see on ,daniel1 ,hastings' ,bible ,dictionary2 ,farrar1 in ,expositor's ,bible4 ,on the general subject see ,annotated ,paragraph ,bible1 ,introd4 to ,prophetical ,books2 ,cairns1 on ,present ,state of ,christian ,argument from ,prophecy1 in ,present ,day ,tracts1 #e3 no4 #bg2 ,edersheim1 ,prophecy and ,history2 ,briggs1 ,messianic ,prophecy2 ,redford1 ,prophecy1 its ,nature and ,evidence2 ,willis ,j4 ,beecher1 the ,prophet and the ,promise2 ,orr1 ,problem of the ,o4 ,t41 #dee-dfe4 ,having thus removed the presumption originally existing against miracles and prophecy1 we may now consider the ordinary laws of evidence and determine the rules to be followed in estimating the weight of the ,scripture testimony4 ,v4 ,principles of ,historical ,evidence applicable to the ,proof of a ,divine ,revelation4 ,,principles ,,of ,,historical ,,evidence ,,applicable ,,to ,,the ,,proof ,,of ,a ,,divine ,,revelation 7mainly derived from ,greenleaf1 ,testimony of the ,evangelists1 and from ,starkie on ,evidence74 #a4 ,as to documentary evidence4 7a7 ,documents apparently ancient1 not bearing upon their face the marks of forgery1 and found in proper custody1 are presumed to be genuine until sufficient evidence is brought to the contrary4 ,the ,new ,testament documents1 since they are found in the custody of the church1 their natural and legitimate depository1 must by this rule be presumed to be genuine4 ,the ,christian documents were not found1 like the ,book of ,mormon1 in a cave1 or in the custody of angels4 ,martineau1 ,seat of ,authority1 #cbb--8,the ,mormon prophet1 who cannot tell ,god from devil close at hand1 is well up with the history of both worlds1 and commissioned to get ready the second promised land40 ,washington ,gladden1 ,who wrote the ,bible8--8,an angel appeared to ,smith and told him where he would find this book2 he went to the spot designated and found in a stone box a volume six inches thick1 composed of thin gold plates1 eight inches by seven1 held together by three gold rings2 these plates were covered with writing1 in the #8,reformed ,egyptian tongue'2 with this book were the #8,urim and ,thummim'1 a pair of supernatural spectacles1 by means of which he was able to read and translate this #8,reformed ,egyptian' language40 ,sagebeer1 ,the ,bible in ,court1 #aac--8;,if the ledger of a business firm has always been received and regarded as a ledger1 its value is not at all impeached if it is impossible to tell which particular clerk kept this ledger4444 ,the epistle to the ,hebrews would be no less valuable as evidence1 if shown not to have been written by ,paul40 ,see ,starkie on ,evidence1 #dhj sq42 ,chalmers1 ,christian ,revelation1 in ,works1 #c3adg-aga4 7b7 ,copies of ancient documents1 made by those most interested in their faithfulness1 are presumed to correspond with the originals1 even although those originals no longer exist4 ,since it was the church's interest to have faithful copies1 the burden of proof rests upon the objector to the ,christian documents4 ,upon the evidence of a copy of its own records1 the originals having been lost1 the ,house of ,lords decided a claim to the peerage2 see ,starkie on ,evidence1 #ea4 ,there is no manuscript of ,sophocles earlier than the tenth century1 while at least two manuscripts of the ,n4 ,t4 go back to the fourth century4 ,frederick ,george ,kenyon1 ,handbook to ,textual ,criticism of ,n4 ,t43 8,we owe our knowledge of most of the great works of ,greek and ,latin literature--schylus1 ,sophocles1 ,thucydides1 ,horace1 ,lucretius1 ,tacitus1 and many more--to manuscripts written from #ijj to #aejj years after their authors' deaths2 while of the ,n4 ,t4 we have two excellent and approximately complete copies at an interval of only #bej years4 ,again1 of the classical writers we have as a rule only a few score of copies 7often less71 of which one or two stand out as decisively superior to all the rest2 but of the ,n4 ,t4 we have more than #cjjj copies 7besides a very large number of versions71 and many of these have distinct and independent value40 ,the mother of ,tischendorf named him ,lobgott1 because her fear that her babe would be born blind had not come true4 ,no man ever had keener sight than he4 ,he spent his life in deciphering old manuscripts which other eyes could not read4 ,the ,sinaitic manuscript which he discovered takes us back within three centuries of the time of the apostles4 7c7 ,in determining matters of fact1 after the lapse of considerable time1 documentary evidence is to be allowed greater weight than oral testimony4 ,neither memory nor tradition can long be trusted to give absolutely correct accounts of particular facts4 ,the ,new ,testament documents1 therefore1 are of greater weight in evidence than tradition would be1 even if only thirty years had elapsed since the death of the actors in the scenes they relate4 ,see ,starkie on ,evidence1 #ea1 #gcj4 ,the ,roman ,catholic ,church1 in its legends of the saints1 shows how quickly mere tradition can become corrupt4 ,abraham ,lincoln was assassinated in #ahfe1 yet sermons preached to-day on the anniversary of his birth make him out to be ,unitarian1 ,universalist1 or ,orthodox1 according as the preacher himself believes4 #b4 ,as to testimony in general4 7a7 ,in questions as to matters of fact1 the proper inquiry is not whether it is possible that the testimony may be false1 but whether there is sufficient probability that it is true4 ,it is unfair1 therefore1 to allow our examination of the ,scripture witnesses to be prejudiced by suspicion1 merely because their story is a sacred one4 ,there must be no prejudice against1 there must be open-mindedness to1 truth2 there must be a normal aspiration after the signs of communication from ,god4 ,telepathy1 forty days fasting1 parthenogenesis1 all these might once have seemed antecedently incredible4 ,now we see that it would have been more rational to admit their existence on presentation of appropriate evidence4 7b7 ,a proposition of fact is proved when its truth is established by competent and satisfactory evidence4 ,by competent evidence is meant such evidence as the nature of the thing to be proved admits4 ,by satisfactory evidence is meant that amount of proof which ordinarily satisfies an unprejudiced mind beyond a reasonable doubt4 ,scripture facts are therefore proved when they are established by that kind and degree of evidence which would in the affairs of ordinary life satisfy the mind and conscience of a common man4 ,when we have this kind and degree of evidence it is unreasonable to require more4 ,in matters of morals and religion competent evidence need not be mathematical or even logical4 ,the majority of cases in criminal courts are decided upon evidence that is circumstantial4 ,we do not determine our choice of friends or of partners in life by strict processes of reasoning4 ,the heart as well as the head must be permitted a voice1 and competent evidence includes considerations arising from the moral needs of the soul4 ,the evidence1 moreover1 does not require to be demonstrative4 ,even a slight balance of probability1 when nothing more certain is attainable1 may suffice to constitute rational proof and to bind our moral action4 7c7 ,in the absence of circumstances which generate suspicion1 every witness is to be presumed credible1 until the contrary is shown2 the burden of impeaching his testimony lying upon the objector4 ,the principle which leads men to give true witness to facts is stronger than that which leads them to give false witness4 ,it is therefore unjust to compel the ,christian to establish the credibility of his witnesses before proceeding to adduce their testimony1 and it is equally unjust to allow the uncorroborated testimony of a profane writer to outweigh that of a ,christian writer4 ,christian witnesses should not be considered interested1 and therefore untrustworthy2 for they became ,christians against their worldly interests1 and because they could not resist the force of testimony4 ,varying accounts among them should be estimated as we estimate the varying accounts of profane writers4 ,john's account of ,jesus differs from that of the synoptic gospels2 but in a very similar manner1 and probably for a very similar reason1 ,plato's account of ,socrates differs from that of ,xenophon4 ,each saw and described that side of his subject which he was by nature best fitted to comprehend1--compare the ,venice of ,canaletto with the ,venice of ,turner1 the former the picture of an expert draughtsman1 the latter the vision of a poet who sees the palaces of the ,doges glorified by air and mist and distance4 ,in ,christ there was a 8hiding of his power0 7,hab4 #c3d72 8how small a whisper do we hear of him60 7,job #bf3ad72 he1 rather than ,shakespeare1 is 8the myriad-minded02 no one evangelist can be expected to know or describe him except 8in part0 7#a ,cor4 #ac3ab74 ,frances ,power ,cobbe1 ,life1 #b3djb--8;,all of us human beings resemble diamonds1 in having several distinct facets to our characters2 and1 as we always turn one of these to one person and another to another1 there is generally some fresh side to be seen in a particularly brilliant gem40 ,e4 ,p4 ,tenney1 ,coronation1 #de--8,the secret and powerful life he the hero of the story was leading was like certain solitary streams1 deep1 wide1 and swift1 which run unseen through vast and unfrequented forests4 ,so wide and varied was this man's nature1 that whole courses of life might thrive in its secret places1--and his neighbors might touch him and know him only on that side on which he was like them40 7d7 ,a slight amount of positive testimony1 so long as it is uncontradicted1 outweighs a very great amount of testimony that is merely negative4 ,the silence of a second witness1 or his testimony that he did not see a certain alleged occurrence1 cannot counterbalance the positive testimony of a first witness that he did see it4 ,we should therefore estimate the silence of profane writers with regard to facts narrated in ,scripture precisely as we should estimate it if the facts about which they are silent were narrated by other profane writers1 instead of being narrated by the writers of ,scripture4 ,egyptian monuments make no mention of the destruction of ,pharaoh and his army2 but then1 ,napoleon's dispatches also make no mention of his defeat at ,trafalgar4 ,at the tomb of ,napoleon in the ,invalides of ,paris1 the walls are inscribed with names of a multitude of places where his battles were fought1 but ,waterloo1 the scene of his great defeat1 is not recorded there4 ,so ,sennacherib1 in all his monuments1 does not refer to the destruction of his army in the time of ,hezekiah4 ,napoleon gathered #dej1jjj men at ,dresden to invade ,russia4 ,at ,moscow the soft-falling snow conquered him4 ,in one night #bj1jjj horses perished with cold4 ,not without reason at ,moscow1 on the anniversary of the retreat of the ,french1 the exultation of the prophet over the fall of ,sennacherib is read in the churches4 ,james ,robertson1 ,early ,history of ,israel1 #cie1 note--8,whately1 in his ,historic ,doubts1 draws attention to the fact that the principal ,parisian journal in #ahad1 on the very day on which the allied armies entered ,paris as conquerors1 makes no mention of any such event4 ,the battle of ,poictiers in #gcb1 which effectually checked the spread of ,mohammedanism across ,europe1 is not once referred to in the monastic annals of the period4 ,sir ,thomas ,browne lived through the ,civil ,wars and the ,commonwealth1 yet there is no syllable in his writings with regard to them4 ,sale says that circumcision is regarded by ,mohammedans as an ancient divine institution1 the rite having been in use many years before ,mohammed1 yet it is not so much as once mentioned in the ,koran40 ,even though we should grant that ,josephus does not mention ,jesus1 we should have a parallel in ,thucydides1 who never once mentions ,socrates1 the most important character of the twenty years embraced in his history4 ,wieseler1 however1 in ,jahrbuch f4 d4 ,theologie1 #bc3ih1 maintains the essential genuineness of the commonly rejected passage with regard to ,jesus in ,josephus1 ,antiq41 #ah3c3c1 omitting1 however1 as interpolations1 the phrases3 8if it be right to call him man02 8this was the ,christ02 8he appeared alive the third day according to prophecy02 for these1 if genuine1 would prove ,josephus a ,christian1 which he1 by all ancient accounts1 was not4 ,josephus lived from ,a4 ,d4 #cd to possibly #aad4 ,he does elsewhere speak of ,christ2 for he records 7#bj3i3a7 that ,albinus 8assembled the ,sanhedrim of judges1 and brought before them the brother of ,jesus who was called ,christ1 whose name was ,james1 and some others 444 and delivered them to be stoned40 ,see ,niese's new edition of ,josephus2 also a monograph on the subject by ,gustav ,adolph ,mller1 published at ,innsbruck1 #ahij4 ,rush ,rhees1 ,life of ,jesus of ,nazareth1 #bb--8,to mention ,jesus more fully would have required some approval of his life and teaching4 ,this would have been a condemnation of his own people whom he desired to commend to ,gentile regard1 and he seems to have taken the cowardly course of silence concerning a matter more noteworthy1 for that generation1 than much else of which he writes very fully40 7e7 8,the credit due to the testimony of witnesses depends upon3 first1 their ability2 secondly1 their honesty2 thirdly1 their number and the consistency of their testimony2 fourthly1 the conformity of their testimony with experience2 and fifthly1 the coincidence of their testimony with collateral circumstances40 ,we confidently submit the ,new ,testament witnesses to each and all of these tests4 ,see ,starkie on ,evidence1 #gbf4 ,chapter ,,ii4 ,positive ,proofs ,that ,the ,scriptures ,are ,a ,divine ,revelation4 ,i4 ,genuineness of the ,christian ,documents4 ,,the ,,genuineness ,,of ,,the ,,christian ,,documents1 or proof that the books of the ,old and ,new ,testaments were written at the age to which they are assigned and by the men or class of men to whom they are ascribed4 ,our present discussion comprises the first part1 and only the first part1 of the doctrine of the ,canon 71 a measuring-reed2 hence1 a rule1 a standard74 ,it is important to observe that the determination of the ,canon1 or list of the books of sacred ,scripture1 is not the work of the church as an organized body4 ,we do not receive these books upon the authority of ,fathers or ,councils4 ,we receive them1 only as the ,fathers and ,councils received them1 because we have evidence that they are the writings of the men1 or class of men1 whose names they bear1 and that they are also credible and inspired4 ,if the previous epistle alluded to in #a ,cor4 #e3i should be discovered and be universally judged authentic1 it could be placed with ,paul's other letters and could form part of the ,canon1 even though it has been lost for #ahjj years4 ,bruce1 ,apologetics1 #cba--8;,abstractly the ,canon is an open question4 ,it can never be anything else on the principles of ,protestantism which forbid us to accept the decisions of church councils1 whether ancient or modern1 as final4 ,but practically the question of the ,canon is closed40 ,the ,westminster ,confession says that the authority of the word of ,god 8does not rest upon historic evidence2 it does not rest upon the authority of ,councils2 it does not rest upon the consent of the past or the excellence of the matter2 but it rests upon the ,spirit of ,god bearing witness to our hearts concerning its divine authority40 ,clarke1 ,christian ,theology1 #bd--8,the value of the ,scriptures to us does not depend upon our knowing who wrote them4 ,in the ,o4 ,t4 half its pages are of uncertain authorship4 ,new dates mean new authorship4 ,criticism is a duty1 for dates of authorship give means of interpretation4 ,the ,scriptures have power because ,god is in them1 and because they describe the entrance of ,god into the life of man40 ,saintine1 ,picciola1 #ghb--8;,has not a feeble reed provided man with his first arrow1 his first pen1 his first instrument of music80 ,hugh ,macmillan3 8,the idea of stringed instruments was first derived from the twang of the well strung bow1 as the archer shot his arrows2 the lyre and the harp which discourse the sweetest music of peace were invented by those who first heard this inspiring sound in the excitement of battle4 ,and so there is no music so delightful amid the jarring discord of the world1 turning everything to music and harmonizing earth and heaven1 as when the heart rises out of the gloom of anger and revenge1 and converts its bow into a harp1 and sings to it the ,lord's song of infinite forgiveness40 ,george ,adam ,smith1 ,mod4 ,criticism and ,preaching of ,o4 ,t41 #e--8,the church has never renounced her liberty to revise the ,canon4 ,the liberty at the beginning cannot be more than the liberty thereafter4 ,the ,holy ,spirit has not forsaken the leaders of the church4 ,apostolic writers nowhere define the limits of the ,canon1 any more than ,jesus did4 ,indeed1 they employed extra-canonical writings4 ,christ and the apostles nowhere bound the church to believe all the teachings of the ,o4 ,t4 ,christ discriminates1 and forbids the literal interpretation of its contents4 ,many of the apostolic interpretations challenge our sense of truth4 ,much of their exegesis was temporary and false4 ,their judgment was that much in the ,o4 ,t4 was rudimentary4 ,this opens the question of development in revelation1 and justifies the attempt to fix the historic order4 ,the ,n4 ,t4 criticism of the ,o4 ,t4 gives the liberty of criticism1 and the need1 and the obligation of it4 ,o4 ,t4 criticism is not1 like ,baur's of the ,n4 ,t41 the result of a priori ,hegelian reasoning4 ,from the time of ,samuel we have real history4 ,the prophets do not appeal to miracles4 ,there is more gospel in the book of ,jonah1 when it is treated as a parable4 ,the ,o4 ,t4 is a gradual ethical revelation of ,god4 ,few realize that the church of ,christ has a higher warrant for her ,canon of the ,o4 ,t4 than she has for her ,canon of the ,n4 ,t4 ,the ,o4 ,t4 was the result of criticism in the widest sense of that word4 ,but what the church thus once achieved1 the church may at any time revise40 ,we reserve to a point somewhat later the proof of the credibility and the inspiration of the ,scriptures4 ,we now show their genuineness1 as we would show the genuineness of other religious books1 like the ,koran1 or of secular documents1 like ,cicero's ,orations against ,catiline4 ,genuineness1 in the sense in which we use the term1 does not necessarily imply authenticity 7i4 e41 truthfulness and authority72 see ,blunt1 ,dict4 ,doct4 and ,hist4 ,theol41 art43 ,authenticity4 ,documents may be genuine which are written in whole or in part by persons other than they whose names they bear1 provided these persons belong to the same class4 ,the ,epistle to the ,hebrews1 though not written by ,paul1 is genuine1 because it proceeds from one of the apostolic class4 ,the addition of ,deut4 #cd1 after ,moses' death1 does not invalidate the genuineness of the ,pentateuch2 nor would the theory of a later ,isaiah1 even if it were established1 disprove the genuineness of that prophecy2 provided1 in both cases1 that the additions were made by men of the prophetic class4 ,on the general subject of the genuineness of the ,scripture documents1 see ,alexander1 ,mc,ilvaine1 ,chalmers1 ,dodge1 and ,peabody1 on the ,evidences of ,christianity2 also ,archibald1 ,the ,bible ,verified4 #a4 ,genuineness of the ,books of the ,new ,testament4 ,we do not need to adduce proof of the existence of the books of the ,new ,testament as far back as the third century1 for we possess manuscripts of them which are at least fourteen hundred years old1 and1 since the third century1 references to them have been inwoven into all history and literature4 ,we begin our proof1 therefore1 by showing that these documents not only existed1 but were generally accepted as genuine1 before the close of the second century4 ,origen was born as early as #ahf ,a4 ,d42 yet ,tregelles tells us that ,origen's works contain citations embracing two-thirds of the ,new ,testament4 ,hatch1 ,hibbert ,lectures1 #ab--8,the early years of ,christianity were in some respects like the early years of our lives4444 ,those early years are the most important in our education4 ,we learn then1 we hardly know how1 through effort and struggle and innocent mistakes1 to use our eyes and ears1 to measure distance and direction1 by a process which ascends by unconscious steps to the certainty which we feel in our maturity4444 ,it was in some such unconscious way that the ,christian thought of the early centuries gradually acquired the form which we find when it emerges as it were into the developed manhood of the fourth century40 ,a4 ,all the books of the ,new ,testament1 with the single exception of #b ,peter1 were not only received as genuine1 but were used in more or less collected form1 in the latter half of the second century4 ,these collections of writings1 so slowly transcribed and distributed1 imply the long continued previous existence of the separate books1 and forbid us to fix their origin later than the first half of the second century4 7a7 ,tertullian 7#afj-bcj7 appeals to the 8,new ,testament0 as made up of the 8,gospels0 and 8,apostles40 ,he vouches for the genuineness of the four gospels1 the ,acts1 #a ,peter1 #a ,john1 thirteen epistles of ,paul1 and the ,apocalypse2 in short1 to twenty-one of the twenty-seven books of our ,canon4 ,sanday1 ,bampton ,lectures for #ahic1 is confident that the first three gospels took their present shape before the destruction of ,jerusalem4 ,yet he thinks the first and third gospels of composite origin1 and probably the second4 ,not later than #abe ,a4 ,d4 the four gospels of our ,canon had gained a recognized and exceptional authority4 ,andover ,professors1 ,divinity of ,jesus ,christ1 #dj--8,the oldest of our gospels was written about the year #gj4 ,the earlier one1 now lost1 a great part of which is preserved in ,luke and ,matthew1 was probably written a few years earlier40 7b7 ,the ,muratorian ,canon in the ,west and the ,peshito ,version in the ,east 7having a common date of about #afj7 in their catalogues of the ,new ,testament writings mutually complement each other's slight deficiencies1 and together witness to the fact that at that time every book of our present ,new ,testament1 with the exception of #b ,peter1 was received as genuine4 ,hovey1 ,manual of ,christian ,theology1 #ej--8,the fragment on the ,canon1 discovered by ,muratori in #agch1 was probably written about #agj ,a4 ,d41 in ,greek4 ,it begins with the last words of a sentence which must have referred to the ,gospel of ,mark1 and proceeds to speak of the ,third ,gospel as written by ,luke the physician1 who did not see the ,lord1 and then of the ,fourth ,gospel as written by ,john1 a disciple of the ,lord1 at the request of his fellow disciples and his elders40 ,bacon1 ,n4 ,t4 ,introduction1 #ej1 gives the ,muratorian ,canon in full2 #cj--8,theophilus of ,antioch 7#aha-aij7 is the first to cite a gospel by name1 quoting ,john #a3a as from #8,john1 one of those who were vessels of the ,spirit4' 0 ,on the ,muratorian ,canon1 see ,tregelles1 ,muratorian ,canon4 ,on the ,peshito ,version1 see ,schaff1 ,introd4 to ,rev4 ,gk4-,eng4 ,n4 ,t41 xxxvii2 ,smith's ,bible ,dict41 pp4 #cchh1 #cchi4 7c7 ,the ,canon of ,marcion 7#adj71 though rejecting all the gospels but that of ,luke1 and all the epistles but ten of ,paul's1 shows1 nevertheless1 that at that early day 8apostolic writings were regarded as a complete original rule of doctrine40 ,even ,marcion1 moreover1 does not deny the genuineness of those writings which for doctrinal reasons he rejects4 ,marcion1 the ,gnostic1 was the enemy of all ,judaism1 and regarded the ,god of the ,o4 ,t4 as a restricted divinity1 entirely different from the ,god of the ,n4 ,t4 ,marcion was 8ipso ,paulo paulinior0--8plus loyal que le roi40 ,he held that ,christianity was something entirely new1 and that it stood in opposition to all that went before it4 ,his ,canon consisted of two parts3 the 8,gospel0 7,luke1 with its text curtailed by omission of the ,hebraistic elements7 and the ,apostolicon 7the epistles of ,paul74 ,the epistle to ,diognetus by an unknown author1 and the epistle of ,barnabas1 shared the view of ,marcion4 ,the name of the ,deity was changed from ,jehovah to ,father1 ,son1 and ,holy ,ghost4 ,if ,marcion's view had prevailed1 the ,old ,testament would have been lost to the ,christian ,church4 ,god's revelation would have been deprived of its proof from prophecy4 ,development from the past1 and divine conduct of ,jewish history1 would have been denied4 ,but without the ,old ,testament1 as ,h4 ,w4 ,beecher maintained1 the ,new ,testament would lack background2 our chief source of knowledge with regard to ,god's natural attributes of power1 wisdom1 and truth would be removed3 the love and mercy revealed in the ,new ,testament would seem characteristics of a weak being1 who could not enforce law or inspire respect4 ,a tree has as much breadth below ground as there is above2 so the ,o4 ,t4 roots of ,god's revelation are as extensive and necessary as are its ,n4 ,t4 trunk and branches and leaves4 ,see ,allen1 ,religious ,progress1 #ha2 ,westcott1 ,hist4 ,n4 ,t4 ,canon1 and art43 ,canon1 in ,smith's ,bible ,dictionary4 ,also ,reuss1 ,history of ,canon2 ,mitchell1 ,critical ,handbook1 part ,i4 ,b4 ,the ,christian and ,apostolic ,fathers who lived in the first half of the second century not only quote from these books and allude to them1 but testify that they were written by the apostles themselves4 ,we are therefore compelled to refer their origin still further back1 namely1 to the first century1 when the apostles lived4 7a7 ,irenus 7#abj-bjj7 mentions and quotes the four gospels by name1 and among them the gospel according to ,john3 8,afterwards ,john1 the disciple of the ,lord1 who also leaned upon his breast1 he likewise published a gospel1 while he dwelt in ,ephesus in ,asia40 ,and ,irenus was the disciple and friend of ,polycarp 7#hj-aff71 who was himself a personal acquaintance of the ,apostle ,john4 ,the testimony of ,irenus is virtually the evidence of ,polycarp1 the contemporary and friend of the ,apostle1 that each of the gospels was written by the person whose name it bears4 ,to this testimony it is objected that ,irenus says there are four gospels because there are four quarters of the world and four living creatures in the cherubim4 ,but we reply that ,irenus is here stating1 not his own reason for accepting four and only four gospels1 but what he conceives to be ,god's reason for ordaining that there should be four4 ,we are not warranted in supposing that he accepted the four gospels on any other ground than that of testimony that they were the productions of apostolic men4 ,chrysostom1 in a similar manner1 compares the four gospels to a chariot and four3 ,when the ,king of ,glory rides forth in it1 he shall receive the triumphal acclamations of all peoples4 ,so ,jerome3 ,god rides upon the cherubim1 and since there are four cherubim1 there must be four gospels4 ,all this however is an early attempt at the philosophy of religion1 and not an attempt to demonstrate historical fact4 ,l4 ,l4 ,paine1 ,evolution of ,trinitarianism1 #cai-cfg1 presents the radical view of the authorship of the fourth gospel4 ,he holds that ,john the apostle died ,a4 ,d4 #gj1 or soon after1 and that ,irenus confounded the two ,johns whom ,papias so clearly distinguished--,john the ,apostle and ,john the ,elder4 ,with ,harnack1 ,paine supposes the gospel to have been written by ,john the ,elder1 a contemporary of ,papias4 ,but we reply that the testimony of ,irenus implies a long continued previous tradition4 ,r4 ,w4 ,dale1 ,living ,christ and ,four ,gospels1 #ade--8,religious veneration such as that with which ,irenus regarded these books is of slow growth4 ,they must have held a great place in the ,church as far back as the memory of living men extended40 ,see ,hastings' ,bible ,dictionary1 #b3fie4 7b7 ,justin ,martyr 7died #adh7 speaks of 8memoirs 77 of ,jesus ,christ10 and his quotations1 though sometimes made from memory1 are evidently cited from our gospels4 ,to this testimony it is objected3 7#a7 ,that ,justin ,martyr uses the term 8memoirs0 instead of 8gospels40 ,we reply that he elsewhere uses the term 8gospels0 and identifies the 8memoirs0 with them3 ,apol41 #a3ff--8,the apostles1 in the memoirs composed by them1 which are called gospels10 i4 e41 not memoirs1 but gospels1 was the proper title of his written records4 ,in writing his ,apology to the heathen ,emperors1 ,marcus ,aurelius and ,marcus ,antoninus1 he chooses the term 8memoirs01 or 8memorabilia01 which ,xenophon had used as the title of his account of ,socrates1 simply in order that he may avoid ecclesiastical expressions unfamiliar to his readers and may commend his writing to lovers of classical literature4 ,notice that ,matthew must be added to ,john1 to justify ,justin's repeated statement that there were 8memoirs0 of our ,lord 8written by apostles10 and that ,mark and ,luke must be added to justify his further statement that these memoirs were compiled by 8his apostles and those who followed them40 ,analogous to ,justin's use of the word 8memoirs0 is his use of the term 8,sunday01 instead of ,sabbath3 ,apol4 #a3fg--8,on the day called ,sunday1 all who live in cities or in the country gather together to one place1 and the memoirs of the apostles or the writings of the prophets are read40 ,here is the use of our gospels in public worship1 as of equal authority with the ,o4 ,t4 ,scriptures2 in fact1 ,justin constantly quotes the words and acts of ,jesus' life from a written source1 using the word 4 ,see ,morison1 ,com4 on ,mat41 ix2 ,hemphill1 ,literature of ,second ,century1 #bcd4 ,to ,justin's testimony it is objected3 7#b7 ,that in quoting the words spoken from heaven at the ,savior's baptism1 he makes them to be3 8,my son1 this day have ,i begotten thee10 so quoting ,psalm #b3g1 and showing that he was ignorant of our present gospel1 ,mat4 #c3ag4 ,we reply that this was probably a slip of the memory1 quite natural in a day when the gospels existed only in the cumbrous form of manuscript rolls4 ,justin also refers to the ,pentateuch for two facts which it does not contain2 but we should not argue from this that he did not possess our present ,pentateuch4 ,the plays of ,terence are quoted by ,cicero and ,horace1 and we require neither more nor earlier witnesses to their genuineness1--yet ,cicero and ,horace wrote a hundred years after ,terence4 ,it is unfair to refuse similar evidence to the gospels4 ,justin had a way of combining into one the sayings of the different evangelists--a hint which ,tatian1 his pupil1 probably followed out in composing his ,diatessaron4 ,on ,justin ,martyr's testimony1 see ,ezra ,abbot1 ,genuineness of the ,fourth ,gospel1 #di1 note4 ,b4 ,w4 ,bacon1 ,introd4 to ,n4 ,t41 speaks of ,justin as 8writing circa #aee ,a4 ,d40 7c7 ,papias 7#hj-afd71 whom ,irenus calls a 8hearer of ,john10 testifies that ,matthew 8wrote in the ,hebrew dialect the sacred oracles 7 710 and that 8,mark1 the interpreter of ,peter1 wrote after ,peter1 7 7 or under ,peter's direction1 an unsystematic account 7 70 of the same events and discourses4 ,to this testimony it is objected3 7#a7 ,that ,papias could not have had our gospel of ,matthew1 for the reason that this is ,greek4 ,we reply1 either with ,bleek1 that ,papias erroneously supposed a ,hebrew translation of ,matthew1 which he possessed1 to be the original2 or with ,weiss1 that the original ,matthew was in ,hebrew1 while our present ,matthew is an enlarged version of the same4 ,palestine1 like modern ,wales1 was bilingual2 ,matthew1 like ,james1 might write both ,hebrew and ,greek4 ,while ,b4 ,w4 ,bacon gives to the writing of ,papias a date so late as #ade-afj ,a4 ,d41 ,lightfoot gives that of #acj ,a4 ,d4 ,at this latter date ,papias could easily remember stories told him so far back as #hj ,a4 ,d41 by men who were youths at the time when our ,lord lived1 died1 rose and ascended4 ,the work of ,papias had for its title --8,exposition of ,oracles relating to the ,lord0 ,commentaries on the ,gospels4 ,two of these gospels were ,matthew and ,mark4 ,the view of ,weiss mentioned above has been criticized upon the ground that the quotations from the ,o4 ,t4 in ,jesus' discourses in ,matthew are all taken from the ,septuagint and not from the ,hebrew4 ,westcott answers this criticism by suggesting that1 in translating his ,hebrew gospel into ,greek1 ,matthew substituted for his own oral version of ,christ's discourses the version of these already existing in the oral common gospel4 ,there was a common oral basis of true teaching1 the 8deposit0-- --committed to ,timothy 7#a ,tim4 #f3bj2 #b ,tim4 #a3ab1 #ad71 the same story told many times and getting to be told in the same way4 ,the narratives of ,matthew1 ,mark and ,luke are independent versions of this apostolic testimony4 ,first came belief2 secondly1 oral teaching2 thirdly1 written gospels4 ,that the original gospel was in ,aramaic seems probable from the fact that the ,oriental name for 8tares10 zawn1 7,mat4 #ac3be7 has been transliterated into ,greek1 4 ,morison1 ,com4 on ,mat41 thinks that ,matthew originally wrote in ,hebrew a collection of ,sayings of ,jesus ,christ1 which the ,nazarenes and ,ebionites added to1 partly from tradition1 and partly from translating his full gospel1 till the result was the so-called ,gospel of the ,hebrews2 but that ,matthew wrote his own gospel in ,greek after he had written the ,sayings in ,hebrew4 ,professor ,w4 ,a4 ,stevens thinks that ,papias probably alluded to the original autograph which ,matthew wrote in ,aramaic1 but which he afterwards enlarged and translated into ,greek4 ,see ,hemphill1 ,literature of the ,second ,century1 #bfg4 ,to the testimony of ,papias it is also objected3 7#b7 ,that ,mark is the most systematic of all evangelists1 presenting events as a true annalist1 in chronological order4 ,we reply that while1 so far as chronological order is concerned1 ,mark is systematic1 so far as logical order is concerned he is the most unsystematic of the evangelists1 showing little of the power of historical grouping which is so discernible in ,matthew4 ,matthew aimed to portray a life1 rather than to record a chronology4 ,he groups ,jesus' teachings in chapters #e1 #f1 and #g2 his miracles in chapters #h and #i2 his directions to the apostles in chapter #aj2 chapters #aa and #ab describe the growing opposition2 chapter #ac meets this opposition with his parables2 the remainder of the gospel describes our ,lord's preparation for his death1 his progress to ,jerusalem1 the consummation of his work in the ,cross and in the resurrection4 ,here is true system1 a philosophical arrangement of material1 compared with which the method of ,mark is eminently unsystematic4 ,mark is a ,froissart1 while ,matthew has the spirit of ,j4 ,r4 ,green4 ,see ,bleek1 ,introd4 to ,n4 ,t41 #a3ajh1 #abf2 ,weiss1 ,life of ,jesus1 #a3bg-ci4 7d7 ,the ,apostolic ,fathers1--,clement of ,rome 7died #aja71 ,ignatius of ,antioch 7martyred #aae71 and ,polycarp 7#hj-aff71--;companions and friends of the apostles1 have left us in their writings over one hundred quotations from or allusions to the ,new ,testament writings1 and among these every book1 except four minor epistles 7#b ,peter1 ,jude1 #b and #c ,john7 is represented4 ,although these are single testimonies1 we must remember that they are the testimonies of the chief men of the churches of their day1 and that they express the opinion of the churches themselves4 8,like banners of a hidden army1 or peaks of a distant mountain range1 they represent and are sustained by compact1 continuous bodies below40 ,in an article by ,p4 ,w4 ,calkins1 ,mc,clintock and ,strong's ,encyclopdia1 #a3cae-cag1 quotations from the ,apostolic ,fathers in great numbers are put side by side with the ,new ,testament passages from which they quote or to which they allude4 ,an examination of these quotations and allusions convinces us that these ,fathers were in possession of all the principal books of our ,new ,testament4 ,see ,ante-,nicene ,library of ,t4 and ,t4 ,clark2 ,thayer1 in ,boston ,lectures for #ahga3cbd2 ,nash1 ,ethics and ,revelation1 #aa--8;,ignatius says to ,polycarp3 #8,the times call for thee1 as the winds call for the pilot4' ,so do the times call for reverent1 fearless scholarship in the church40 ,such scholarship1 we are persuaded1 has already demonstrated the genuineness of the ,n4 ,t4 documents4 7e7 ,in the synoptic gospels1 the omission of all mention of the fulfilment of ,christ's prophecies with regard to the destruction of ,jerusalem is evidence that these gospels were written before the occurrence of that event4 ,in the ,acts of the ,apostles1 universally attributed to ,luke1 we have an allusion to 8the former treatise01 or the gospel by the same author1 which must1 therefore1 have been written before the end of ,paul's first imprisonment at ,rome1 and probably with the help and sanction of that apostle4 ,acts #a3a--8,the former treatise ,i made1 ,o ,theophilus1 concerning all that ,jesus began both to do and to teach40 ,if the ,acts was written ,a4 ,d4 #fc1 two years after ,paul's arrival at ,rome1 then 8the former treatise10 the gospel according to ,luke1 can hardly be dated later than #fj2 and since the destruction of ,jerusalem took place in #gj1 ,matthew and ,mark must have published their gospels at least as early as the year #fh1 when multitudes of men were still living who had been eye-witnesses of the events of ,jesus' life4 ,fisher1 ,nature and ,method of ,revelation1 #ahj--8;,at any considerably later date than the capture of ,jerusalem the apparent conjunction of the fall of the city and the temple with the ,parousia would have been avoided or explained4444 ,matthew1 in its present form1 appeared after the beginning of the mortal struggle of the ,romans with the ,jews1 or between #fe and #gj4 ,mark's gospel was still earlier4 ,the language of the passages relative to the ,parousia1 in ,luke1 is consistent with the supposition that he wrote after the fall of ,jerusalem1 but not with the supposition that it was long after40 ,see ,norton1 ,genuineness of the ,gospels2 ,alford1 ,greek ,testament1 ,prolegomena1 #cj1 #ca1 #cf1 #de-dg4 ,c4 ,it is to be presumed that this acceptance of the ,new ,testament documents as genuine1 on the part of the ,fathers of the churches1 was for good and sufficient reasons1 both internal and external1 and this presumption is corroborated by the following considerations3 7a7 ,there is evidence that the early churches took every care to assure themselves of the genuineness of these writings before they accepted them4 ,evidences of care are the following3--,paul1 in #b ,thess4 #b3b1 urged the churches to use care1 8to the end that ye be not quickly shaken from your mind1 nor yet be troubled1 either by spirit1 or by word1 or by epistle as from us02 #a ,cor4 #e3i--8;,i wrote unto you in my epistle to have no company with fornicators02 ,col4 #d3af--8when this epistle hath been read among you1 cause that it be read also in the church of the ,laodiceans2 and that ye also read the epistle from ,laodicea40 ,melito 7#afi71 ,bishop of ,sardis1 who wrote a treatise on the ,revelation of ,john1 went as far as ,palestine to ascertain on the spot the facts relating to the ,canon of the ,o4 ,t41 and as a result of his investigations excluded the ,apocrypha4 ,ryle1 ,canon of ,o4 ,t41 #bjc--8,melito1 the ,bishop of ,sardis1 sent to a friend a list of the ,o4 ,t4 ,scriptures which he professed to have obtained from accurate inquiry1 while traveling in the ,east1 in ,syria4 ,its contents agree with those of the ,hebrew ,canon1 save in the omission of ,esther40 ,serapion1 ,bishop of ,antioch 7#aia-bac1 ,abbot71 says3 8,we receive ,peter and other apostles as ,christ1 but as skilful men we reject those writings which are falsely ascribed to them40 ,geo4 ,h4 ,ferris1 ,baptist ,congress1 #ahii3id--8,serapion1 after permitting the reading of the ,gospel of ,peter in public services1 finally decided against it1 not because he thought there could be no fifth gospel1 but because he thought it was not written by ,peter40 ,tertullian 7#afj-bcj7 gives an example of the deposition of a presbyter in ,asia ,minor for publishing a pretended work of ,paul2 see ,tertullian1 ,de ,baptismo1 referred to by ,godet on ,john1 ,introduction2 ,lardner1 ,works1 #b3cjd1 #cje2 ,mc,ilvaine1 ,evidences1 #ib4 7b7 ,the style of the ,new ,testament writings1 and their complete correspondence with all we know of the lands and times in which they profess to have been written1 affords convincing proof that they belong to the apostolic age4 ,notice the mingling of ,latin and ,greek1 as in 7,mark #f3bg7 and 7,mark #ae3ci72 of ,greek and ,araman1 as in 7,mark #f3dj7 and 7,mat4 #bd3ae72 this could hardly have occurred after the first century4 ,compare the anachronisms of style and description in ,thackeray's 8,henry ,esmond10 which1 in spite of the author's special studies and his determination to exclude all words and phrases that had originated in his own century1 was marred by historical errors that ,macaulay in his most remiss moments would hardly have made4 ,james ,russell ,lowell told ,thackeray that 8different to0 was not a century old4 8,hang it1 no60 replied ,thackeray4 ,in view of this failure1 on the part of an author of great literary skill1 to construct a story purporting to be written a century before his time and that could stand the test of historical criticism1 we may well regard the success of our gospels in standing such tests as a practical demonstration that they were written in1 and not after1 the apostolic age4 ,see ,alexander1 ,christ and ,christianity1 #bg-cg2 ,blunt1 ,scriptural ,coincidences1 #bdd-ced4 7c7 ,the genuineness of the fourth gospel is confirmed by the fact that ,tatian 7#aee-agj71 the ,assyrian1 a disciple of ,justin1 repeatedly quoted it without naming the author1 and composed a ,harmony of our four gospels which he named the ,diatessaron2 while ,basilides 7#acj7 and ,valentinus 7#aej71 the ,gnostics1 both quote from it4 ,the sceptical work entitled 8,supernatural ,religion0 said in #ahgd2 8,no one seems to have seen ,tatian's ,harmony1 probably for the very simple reason that there was no such work02 and 8,there is no evidence whatever connecting ,tatian's ,gospel with those of our ,canon40 ,in #ahgf1 however1 there was published in a ,latin form in ,venice the ,commentary of ,ephraem ,syrus on ,tatian1 and the commencement of it was3 8,in the beginning was the ,word0 7,john #a3a74 ,in #ahhh1 the ,diatessaron itself was published in ,rome in the form of an ,arabic translation made in the eleventh century from the ,syriac4 ,j4 ,rendel ,harris1 in ,contemp4 ,rev41 #ahic3hjj sq41 says that the recovery of ,tatian's ,diatessaron has indefinitely postponed the literary funeral of ,st4 ,john4 ,advanced critics1 he intimates1 are so called1 because they run ahead of the facts they discuss4 ,the gospels must have been well established in the ,christian church when ,tatian undertook to combine them4 ,mrs4 ,a4 ,s4 ,lewis1 in ,s4 ,s4 ,times1 ,jan4 #bc1 #aijd--8,the gospels were translated into ,syriac before ,a4 ,d4 #afj4 ,it follows that the ,greek document from which they were translated was older still1 and since the one includes the gospel of ,st4 ,john1 so did the other40 ,hemphill1 ,literature of the ,second ,century1 #ahc-bca1 gives the birth of ,tatian about #abj1 and the date of his ,diatessaron as #agb ,a4 ,d4 ,the difference in style between the ,revelation and the gospel of ,john is due to the fact that the ,revelation was written during ,john's exile in ,patmos1 under ,nero1 in #fg or #fh1 soon after ,john had left ,palestine and had taken up his residence at ,ephesus4 ,he had hitherto spoken ,araman1 and ,greek was comparatively unfamiliar to him4 ,the gospel was written thirty years after1 probably about #ig1 when ,greek had become to him like a mother tongue4 ,see ,lightfoot on ,galatians1 #cdc1 #cdg2 per contra1 see ,milligan1 ,revelation of ,st4 ,john4 ,phrases and ideas which indicate a common authorship of the ,revelation and the gospel are the following3 8the ,lamb of ,god10 8the ,word of ,god10 8the ,true0 as an epithet applied to ,christ1 8the ,jews0 as enemies of ,god1 8manna10 8him whom they pierced02 see ,elliott1 ,hor ,apocalyptic1 #a3d1 #e4 ,in the fourth gospel we have 1 in ,apoc4 1 perhaps better to distinguish 8the ,lamb0 from the diminutive 1 8the beast40 ,common to both ,gospel and ,rev4 are 1 8to do0 the truth2 1 of moral conduct2 1 8genuine02 1 1 of the higher wants of the soul2 1 1 2 also 8overcome10 8testimony10 8,bridegroom10 8,shepherd10 8,water of life40 ,in the ,revelation there are grammatical solecisms3 nominative for genitive1 #a3d-- 2 nominative for accusative1 #g3i-- 444 2 accusative for nominative1 #bj3b-- 4 ,similarly we have in ,rom4 #ab3e-- instead of 1 where has lost its regimen--a frequent solecism in later ,greek writers2 see ,godet on ,john1 #a3bfi1 #bgj4 ,emerson reminded ,jones ,very that the ,holy ,ghost surely writes good grammar4 ,the ,apocalypse seems to show that ,emerson was wrong4 ,the author of the fourth gospel speaks of ,john in the third person1 8and scorned to blot it with a name40 ,but so does ,csar speak of himself in his ,commentaries4 ,harnack regards both the fourth gospel and the ,revelation as the work of ,john the ,presbyter or ,elder1 the former written not later than about #aaj ,a4 ,d42 the latter from #ic to #if1 but being a revision of one or more underlying ,jewish apocalypses4 ,vischer has expounded this view of the ,revelation2 and ,porter holds substantially the same1 in his article on the ,book of ,revelation in ,hastings' ,bible ,dictionary1 #d3bci-bff4 8,it is the obvious advantage of the ,vischer-,harnack hypothesis that it places the original work under ,nero and its revised and ,christianized edition under ,domitian40 7,sanday1 ,inspiration1 #cga1 #cgb1 nevertheless dismisses this hypothesis as raising worse difficulties than it removes4 ,he dates the ,apocalypse between the death of ,nero and the destruction of ,jerusalem by ,titus47 ,martineau1 ,seat of ,authority1 #bbg1 presents the moral objections to the apostolic authorship1 and regards the ,revelation1 from chapter #d3a to #bb3e1 as a purely ,jewish document of the date #ff-gj1 supplemented and revised by a ,christian1 and issued not earlier than #acf3 8,how strange that we should ever have thought it possible for a personal attendant upon the ministry of ,jesus to write or edit a book mixing up fierce ,messianic conflicts1 in which1 with the sword1 the gory garment1 the blasting flame1 the rod of iron1 as his emblems1 he leads the war-march1 and treads the winepress of the wrath of ,god until the deluge of blood rises to the horses' bits1 with the speculative ,christology of the second century1 without a memory of his life1 a feature of his look1 a word from his voice1 or a glance back at the hillsides of ,galilee1 the courts of ,jerusalem1 the road to ,bethany1 on which his image must be forever seen60 ,the force of this statement1 however1 is greatly broken if we consider that the apostle ,john1 in his earlier days1 was one of the 8,boanerges1 which is1 ,sons of thunder0 7,mark #c3ag71 but became in his later years the apostle of love3 #a ,john #d3g--8;,beloved1 let us love one another1 for love is of ,god40 ,the likeness of the fourth gospel to the epistle1 which latter was undoubtedly the work of ,john the apostle1 indicates the same authorship for the gospel4 ,thayer remarks that 8the discovery of the gospel according to ,peter sweeps away half a century of discussion4 ,brief as is the recovered fragment1 it attests indubitably all four of our canonical books40 ,riddle1 in ,popular ,com41 #a3be--8;,if a forger wrote the fourth gospel1 then ,beelzebub has been casting out devils for these eighteen hundred years40 ,on the genuineness of the fourth gospel1 see ,bleek1 ,introd4 to ,n4 ,t41 #a3bej2 ,fisher1 ,essays on ,supernat4 ,origin of ,christianity1 #cc1 also ,beginnings of ,christianity1 #cbj-cfb1 and ,grounds of ,theistic and ,christian ,belief1 #bde-cji2 ,sanday1 ,authorship of the ,fourth ,gospel1 ,gospels in the ,second ,century1 and ,criticism of the ,fourth ,gospel2 ,ezra ,abbott1 ,genuineness of the ,fourth ,gospel1 #eb1 #hj-hg2 ,row1 ,bampton ,lectures on ,christian ,evidences1 #bdi-bhg2 ,british ,quarterly1 ,oct4 #ahgb3baf2 ,godet1 in ,present ,day ,tracts1 #e3 no4 #be2 ,westcott1 in ,bib4 ,com4 on ,john's ,gospel1 ,introd41 xxviii-xxxii2 ,watkins1 ,bampton ,lectures for #ahij2 ,w4 ,l4 ,ferguson1 in ,bib4 ,sac41 #ahif3a-bg4 7d7 ,the epistle to the ,hebrews appears to have been accepted during the first century after it was written 7so ,clement of ,borne1 ,justin ,martyr1 and the ,peshito ,version witness74 ,then for two centuries1 especially in the ,roman and ,north ,african churches1 and probably because its internal characteristics were inconsistent with the tradition of a ,pauline authorship1 its genuineness was doubted 7so ,tertullian1 ,cyprian1 ,irenus1 ,muratorian ,canon74 ,at the end of the fourth century1 ,jerome examined the evidence and decided in its favor2 ,augustine did the same2 the third ,council of ,carthage formally recognized it 7#cig72 from that time the ,latin churches united with the ,east in receiving it1 and thus the doubt was finally and forever removed4 ,the ,epistle to the ,hebrews1 the style of which is so unlike that of the ,apostle ,paul1 was possibly written by ,apollos1 who was an ,alexandrian ,jew1 8a learned man0 and 8mighty in the ,scriptures0 7,acts #ah3bd72 but it may notwithstanding have been written at the suggestion and under the direction of ,paul1 and so be essentially ,pauline4 ,a4 ,c4 ,kendrick1 in ,american ,commentary on ,hebrews1 points out that while the style of ,paul is prevailingly dialectic1 and only in rapt moments becomes rhetorical or poetic1 the style of the ,epistle to the ,hebrews is prevailingly rhetorical1 is free from anacolutha1 and is always dominated by emotion4 ,he holds that these characteristics point to ,apollos as its author4 ,contrast also ,paul's method of quoting the ,o4 ,t43 8it is written0 7,rom4 #aa3h2 #a ,cor4 #a3ca2 ,gal4 #c3aj7 with that of the ,hebrews3 8he saith0 7#h3e1 #ac71 8he hath said0 7#d3d74 ,paul quotes the ,o4 ,t4 fifty or sixty times1 but never in this latter way4 ,heb4 #b3c--8which having at the first been spoken by the ,lord1 was confirmed unto us by them that heard0--shows that the writer did not receive the gospel at first hand4 ,luther and ,calvin rightly saw in this a decisive proof that ,paul was not the author1 for he always insisted on the primary and independent character of his gospel4 ,harnack formerly thought the epistle written by ,barnabas to ,christians at ,rome1 ,a4 ,d4 #ha-if4 ,more recently however he attributes it to ,priscilla1 the wife of ,aquila1 or to their joint authorship4 ,the majesty of its diction1 however1 seems unfavorable to this view4 ,william ,t4 ,c4 ,hanna3 8,the words of the author 444 are marshalled grandly1 and move with the tread of an army1 or with the swell of a tidal wave02 see ,franklin ,johnson1 ,quotations in ,n4 ,t4 from ,o4 ,t41 xii4 ,plumptre1 ,introd4 to ,n4 ,t41 #cg1 and in ,expositor1 ,vol4 ,i1 regards the author of this epistle as the same with that of the ,apocryphal ,wisdom of ,solomon1 the latter being composed before1 the former after1 the writer's conversion to ,christianity4 ,perhaps our safest conclusion is that of ,origen3 8,god only knows who wrote it40 ,harnack however remarks3 8,the time in which our ancient ,christian literature1 the ,n4 ,t4 included1 was considered as a web of delusions and falsifications1 is past4 ,the oldest literature of the church is1 in its main points1 and in most of its details1 true and trustworthy40 ,see articles on ,hebrews1 in ,smith's and in ,hastings' ,bible ,dictionaries4 7e7 ,as to #b ,peter1 ,jude1 and #b and #c ,john1 the epistles most frequently held to be spurious1 we may say that1 although we have no conclusive external evidence earlier than ,a4 ,d4 #afj1 and in the case of #b ,peter none earlier than ,a4 ,d4 #bcj-bej1 we may fairly urge in favor of their genuineness not only their internal characteristics of literary style and moral value1 but also the general acceptance of them all since the third century as the actual productions of the men or class of men whose names they bear4 ,firmilianus 7#bej71 ,bishop of ,csarea in ,cappadocia1 is the first clear witness to #b ,peter4 ,origen 7#bcj7 names it1 but1 in naming it1 admits that its genuineness is questioned4 ,the ,council of ,laodicea 7#cgb7 first received it into the ,canon4 ,with this very gradual recognition and acceptance of #b ,peter1 compare the loss of the later works of ,aristotle for a hundred and fifty years after his death1 and their recognition as genuine so soon as they were recovered from the cellar of the family of ,neleus in ,asia2 ,de ,wette's first publication of certain letters of ,luther after the lapse of three hundred years1 yet without occasioning doubt as to their genuineness2 or the concealment of ,milton's ,treatise on ,christian ,doctrine1 among the lumber of the ,state ,paper ,office in ,london1 from #afgg to #ahbc2 see ,mair1 ,christian ,evidences1 #ie4 ,sir ,william ,hamilton complained that there were treatises of ,cudworth1 ,berkeley and ,collier1 still lying unpublished and even unknown to their editors1 biographers and fellow metaphysicians1 but yet of the highest interest and importance2 see ,mansel1 ,letters1 ,lectures and ,reviews1 #cha2 ,archibald1 ,the ,bible ,verified1 #bg4 #b ,peter was probably sent from the ,east shortly before ,peter's martyrdom2 distance and persecution may have prevented its rapid circulation in other countries4 ,sagebeer1 ,the ,bible in ,court1 #aad--8;,a ledger may have been lost1 or its authenticity for a long time doubted1 but when once it is discovered and proved1 it is as trustworthy as any other part of the res gest40 ,see ,plumptre1 ,epistles of ,peter1 ,introd41 #gc-ha2 ,alford on #b ,peter1 #d3 ,prolegomena1 #aeg2 ,westcott1 on ,canon1 in ,smith's ,bib4 ,dict41 #a3cgj1 #cgc2 ,blunt1 ,dict4 ,doct4 and ,hist4 ,theol41 art43 ,canon4 ,it is urged by those who doubt the genuineness of #b ,peter that the epistle speaks of 8your apostles0 7#c3b71 just as ,jude #ag speaks of 8the apostles10 as if the writer did not number himself among them4 ,but #b ,peter begins with 8,simon ,peter1 a servant and apostle of ,jesus ,christ10 and ,jude1 8brother of ,james0 7verse #a7 was a brother of our ,lord1 but not an apostle4 ,hovey1 ,introd4 to ,n4 ,t41 xxxi--8,the earliest passage manifestly based upon #b ,peter appears to be in the so-called ,second ,epistle of the ,roman ,clement1 #af3c1 which however is now understood to be a ,christian homily from the middle of the second century40 ,origen 7born #ahf7 testifies that ,peter left one epistle1 8and perhaps a second1 for that is disputed40 ,he also says3 8,john wrote the ,apocalypse1 and an epistle of very few lines2 and1 it may be1 a second and a third2 since all do not admit them to be genuine40 ,he quotes also from ,james and from ,jude1 adding that their canonicity was doubted4 ,harnack regards #a ,peter1 #b ,peter1 ,james1 and ,jude1 as written respectively about #afj1 #agj1 #acj1 and #acj1 but not by the men to whom they are ascribed--the ascriptions to these authors being later additions4 ,hort remarks3 8,if ,i were asked1 ,i should say that the balance of the argument was against #b ,peter1 but the moment ,i had done so ,i should begin to think ,i might be in the wrong40 ,sanday1 ,oracles of ,god1 #gc note1 considers the arguments in favor of #b ,peter unconvincing1 but also the arguments against4 ,he cannot get beyond a non liquet4 ,he refers to ,salmon1 ,introd4 to ,n4 ,t41 #ebi-eei1 ed4 #d1 as expressing his own view4 ,but the later conclusions of ,sanday are more radical4 ,in his ,bampton ,lectures on ,inspiration1 #cdh1 #cii1 he says3 #b ,peter 8is probably at least to this extent a counterfeit1 that it appears under a name which is not that of its true author40 ,chase1 in ,hastings' ,bib4 ,dict41 #c3hjf-hag1 says that 8the first piece of certain evidence as to #b ,peter is the passage from ,origen quoted by ,eusebius1 though it hardly admits of doubt that the ,epistle was known to ,clement of ,alexandria4444 ,we find no trace of the epistle in the period when the tradition of apostolic days was still living4444 ,it was not the work of the apostle but of the second century 444 put forward without any sinister motive 444 the personation of the apostle an obvious literary device rather than a religious or controversial fraud4 ,the adoption of such a verdict can cause perplexity only when the ,lord's promise of guidance to his ,church is regarded as a charter of infallibility40 ,against this verdict we would urge the dignity and spiritual value of #b ,peter--internal evidence which in our judgment causes the balance to incline in favor of its apostolic authorship4 7f7 ,upon no other hypothesis than that of their genuineness can the general acceptance of these four minor epistles since the third century1 and of all the other books of the ,new ,testament since the middle of the second century1 be satisfactorily accounted for4 ,if they had been mere collections of floating legends1 they could not have secured wide circulation as sacred books for which ,christians must answer with their blood4 ,if they had been forgeries1 the churches at large could neither have been deceived as to their previous non-existence1 nor have been induced unanimously to pretend that they were ancient and genuine4 ,inasmuch1 however1 as other accounts of their origin1 inconsistent with their genuineness1 are now current1 we proceed to examine more at length the most important of these opposing views4 ,the genuineness of the ,new ,testament as a whole would still be demonstrable1 even if doubt should still attach to one or two of its books4 ,it does not matter that #bnd ,alcibiades was not written by ,plato1 or ,pericles by ,shakespeare4 ,the ,council of ,carthage in #cig gave a place in the ,canon to the ,o4 ,t4 ,apocrypha1 but the ,reformers tore it out4 ,zwingli said of the ,revelation3 8,it is not a ,biblical book10 and ,luther spoke slightingly of the ,epistle of ,james4 ,the judgment of ,christendom at large is more trustworthy than the private impressions of any single ,christian scholar4 ,to hold the books of the ,n4 ,t4 to be written in the second century by other than those whose names they bear is to hold1 not simply to forgery1 but to a conspiracy of forgery4 ,there must have been several forgers at work1 and1 since their writings wonderfully agree1 there must have been collusion among them4 ,yet these able men have been forgotten1 while the names of far feebler writers of the second century have been preserved4 ,g4 ,f4 ,wright1 ,scientific ,aspects of ,christian ,evidences1 #cdc--8;,in civil law there are #8statutes of limitations' which provide that the general acknowledgment of a purported fact for a certain period shall be considered as conclusive evidence of it4 ,if1 for example1 a man has remained in undisturbed possession of land for a certain number of years1 it is presumed that he has a valid claim to it1 and no one is allowed to dispute his claim40 ,mair1 ,evidences1 #ii--8,we probably have not a tenth part of the evidence upon which the early churches accepted the ,n4 ,t4 books as the genuine productions of their authors4 ,we have only their verdict40 ,wynne1 in ,literature of the ,second ,century1 #eh--8,those who gave up the ,scriptures were looked on by their fellow ,christians as #8traditores1' traitors1 who had basely yielded up what they ought to have treasured as dearer than life4 ,but all their books were not equally sacred4 ,some were essential1 and some were non-essential to the faith4 ,hence arose the distinction between canonical and non-canonical4 ,the general consciousness of ,christians grew into a distinct registration40 ,such registration is entitled to the highest respect1 and lays the burden of proof upon the objector4 ,see ,alexander1 ,christ and ,christianity1 ,introduction2 ,hovey1 ,general ,introduction to ,american ,commentary on ,n4 ,t4 ,d4 ,rationalistic ,theories as to the origin of the gospels4 ,these are attempts to eliminate the miraculous element from the ,new ,testament records1 and to reconstruct the sacred history upon principles of naturalism4 ,against them we urge the general objection that they are unscientific in their principle and method4 ,to set out in an examination of the ,new ,testament documents with the assumption that all history is a mere natural development1 and that miracles are therefore impossible1 is to make history a matter1 not of testimony1 but of a priori speculation4 ,it indeed renders any history of ,christ and his apostles impossible1 since the witnesses whose testimony with regard to miracles is discredited can no longer be considered worthy of credence in their account of ,christ's life or doctrine4 ,in ,germany1 half a century ago1 8a man was famous according as he had lifted up axes upon the thick trees0 7,ps4 #gd3e1 ,a4 ,v471 just as among the ,american ,indians he was not counted a man who could not show his scalps4 ,the critics fortunately scalped each other2 see ,tyler1 ,theology of ,greek ,poets1 #gi--on ,homer4 ,nicoll1 ,the ,church's ,one ,foundation1 #ae--8,like the mummers of old1 sceptical critics send one before them with a broom to sweep the stage clear of everything for their drama4 ,if we assume at the threshold of the gospel study that everything of the nature of miracle is impossible1 then the specific questions are decided before the criticism begins to operate in earnest40 ,matthew ,arnold3 8,our popular religion at present conceives the birth1 ministry and death of ,christ as altogether steeped in prodigy1 brimful of miracle1--and miracles do not happen40 ,this presupposition influences the investigations of ,kuenen1 and of ,a4 ,e4 ,abbott1 in his article on the ,gospels in the ,encyc4 ,britannica4 ,we give special attention to four of the theories based upon this assumption4 #ast4 ,the ,myth-theory of ,strauss 7#ahjh-ahgd74 ,according to this view1 the gospels are crystallizations into story of ,messianic ideas which had for several generations filled the minds of imaginative men in ,palestine4 ,the myth is a narrative in which such ideas are unconsciously clothed1 and from which the element of intentional and deliberate deception is absent4 ,this early view of ,strauss1 which has become identified with his name1 was exchanged in late years for a more advanced view which extended the meaning of the word 8myths0 so as to include all narratives that spring out of a theological idea1 and it admitted the existence of 8pious frauds0 in the gospels4 ,baur1 he says1 first convinced him that the author of the fourth gospel had 8not unfrequently composed mere fables1 knowing them to be mere fictions40 ,the animating spirit of both the old view and the new is the same4 ,strauss says3 8,we know with certainty what ,jesus was not1 and what he has not done1 namely1 nothing superhuman and supernatural40 8,no gospel can claim that degree of historic credibility that would be required in order to make us debase our reason to the point of believing miracles40 ,he calls the resurrection of ,christ 8ein weltgeschichtlicher ,humbug40 8,if the gospels are really historical documents1 we cannot exclude miracle from the life-story of ,jesus20 see ,strauss1 ,life of ,jesus1 #ag2 ,new ,life of ,jesus1 #a3 preface1 xii4 ,vatke1 ,einleitung in ,a4 ,t41 #baj1 #baa1 distinguishes the myth from the saga or legend3 ,the criterion of the pure myth is that the experience is impossible1 while the saga is a tradition of remote antiquity2 the myth has in it the element only of belief1 the saga has in it an element of history4 ,sabatier1 ,philos4 ,religion1 #cg--8;,a myth is false in appearance only4 ,the divine ,spirit can avail himself of the fictions of poetry as well as of logical reasonings4 ,when the heart was pure1 the veils of fable always allowed the face of truth to shine through4 ,and does not childhood run on into maturity and old age80 ,it is very certain that childlike love of truth was not the animating spirit of ,strauss4 ,on the contrary1 his spirit was that of remorseless criticism and of uncompromising hostility to the supernatural4 ,it has been well said that he gathered up all the previous objections of sceptics to the gospel narrative and hurled them in one mass1 just as if some ,sadducee at the time of ,jesus' trial had put all the taunts and gibes1 all the buffetings and insults1 all the shame and spitting1 into one blow delivered straight into the face of the ,redeemer4 ,an octogenarian and saintly ,german lady said unsuspectingly that 8somehow she never could get interested0 in ,strauss's ,leben ,jesu1 which her sceptical son had given her for religious reading4 ,the work was almost altogether destructive1 only the last chapter suggesting ,strauss's own view of what ,jesus was4 ,if ,luther's dictum is true that 8the heart is the best theologian10 ,strauss must be regarded as destitute of the main qualification for his task4 ,encyc4 ,britannica1 #bb3eib--8,strauss's mind was almost exclusively analytical and critical1 without depth of religious feeling1 or philosophical penetration1 or historical sympathy4 ,his work was rarely constructive1 and1 save when he was dealing with a kindred spirit1 he failed as a historian1 biographer1 and critic1 strikingly illustrating ,goethe's profoundly true principle that loving sympathy is essential for productive criticism40 ,pfleiderer1 ,strauss's ,life of ,jesus1 xix--8,strauss showed that the church formed the mythical traditions about ,jesus out of its faith in him as the ,messiah2 but he did not show how the church came by the faith that ,jesus of ,nazareth was the ,messiah40 ,see ,carpenter1 ,mental ,physiology1 #cfb2 ,grote1 ,plato1 #a3bdi4 ,we object to the ,myth-theory of ,strauss1 that 7a7 ,the time between the death of ,christ and the publication of the gospels was far too short for the growth and consolidation of such mythical histories4 ,myths1 on the contrary1 as the ,indian1 ,greek1 ,roman and ,scandinavian instances bear witness1 are the slow growth of centuries4 7b7 ,the first century was not a century when such formation of myths was possible4 ,instead of being a credulous and imaginative age1 it was an age of historical inquiry and of ,sadduceeism in matters of religion4 ,horace1 in ,odes #a3cd and #c3f1 denounces the neglect and squalor of the heathen temples1 and ,juvenal1 ,satire #b3aej1 says that 8,esse aliquid manes et subterranea regna ,nec pueri credunt40 ,arnold of ,rugby3 8,the idea of men writing mythic histories between the times of ,livy and of ,tacitus1 and of ,st4 ,paul mistaking them for realities60 ,pilate's sceptical inquiry1 8,what is truth80 7,john #ah3ch71 better represented the age4 8,the mythical age is past when an idea is presented abstractly--apart from narrative40 ,the ,jewish sect of the ,sadducees shows that the rationalistic spirit was not confined to ,greeks or ,romans4 ,the question of ,john the ,baptist1 ,mat4 #aa3c--8;,art thou he that cometh1 or look we for another80 and our ,lord's answer1 ,mat4 #aa3d1 #e--8;,go and tell ,john the thing which ye hear and see3 the blind receive their sight 444 the dead are raised up10 show that the ,jews expected miracles to be wrought by the ,messiah2 yet ,john #aj3da--8;,john indeed did no sign0 shows also no irresistible inclination to invest popular teachers with miraculous powers2 see ,e4 ,g4 ,robinson1 ,christian ,evidences1 #bb2 ,westcott1 ,com4 on ,john #aj3da2 ,rogers1 ,superhuman ,origin of the ,bible1 #fa2 ,cox1 ,miracles1 #ej4 7c7 ,the gospels cannot be a mythical outgrowth of ,jewish ideas and expectations1 because1 in their main features1 they run directly counter to these ideas and expectations4 ,the sullen and exclusive nationalism of the ,jews could not have given rise to a gospel for all nations1 nor could their expectations of a temporal monarch have led to the story of a suffering ,messiah4 ,the ,o4 ,t4 ,apocrypha shows how narrow was the outlook of the ,jews4 #b ,esdras #f3ee1 #ef says the ,almighty has made the world 8for our sakes02 other peoples1 though they 8also come from ,adam10 to the ,eternal 8are nothing1 but be like unto spittle40 ,the whole multitude of them are only1 before him1 8like a single foul drop that oozes out of a cask0 7,c4 ,geikie1 in ,s4 ,s4 ,times74 ,christ's kingdom differed from that which the ,jews expected1 both in its spirituality and its universality 7,bruce1 ,apologetics1 #c74 ,there was no missionary impulse in the heathen world2 on the other hand1 it was blasphemy for an ancient tribesman to make known his god to an outsider 7,nash1 ,ethics and ,revelation1 #ajf74 ,the ,apocryphal gospels show what sort of myths the ,n4 ,t4 age would have elaborated3 ,out of a demoniac young woman ,satan is said to depart in the form of a young man 7,bernard1 in ,literature of the ,second ,century1 #ii-acf74 7d7 ,the belief and propagation of such myths are inconsistent with what we know of the sober characters and self-sacrificing lives of the apostles4 7e7 ,the mythical theory cannot account for the acceptance of the gospels among the ,gentiles1 who had none of the ,jewish ideas and expectations4 7f7 ,it cannot explain ,christianity itself1 with its belief in ,christ's crucifixion and resurrection1 and the ordinances which commemorate these facts4 7d7 ,witness ,thomas's doubting1 and ,paul's shipwrecks and scourgings4 ,cf4 #b ,pet4 #a3af-- 8we have not been on the false track of myths artificially elaborated40 ,see ,f4 ,w4 ,farrar1 ,witness of ,history to ,christ1 #di-hh4 7e7 ,see the two books entitled3 ,if the ,gospel ,narratives are ,mythical1--,what ,then8 and1 ,but ,how1--if the ,gospels are ,historic8 7f7 ,as the existence of the ,american ,republic is proof that there was once a ,revolutionary ,war1 so the existence of ,christianity is proof of the death of ,christ4 ,the change from the seventh day to the first1 in ,sabbath observance1 could never have come about in a nation so ,sabbatarian1 had not the first day been the celebration of an actual resurrection4 ,like the ,jewish ,passover and our own ,independence ,day1 ,baptism and the ,lord's ,supper cannot be accounted for1 except as monuments and remembrances of historical facts at the beginning of the ,christian church4 ,see ,muir1 on the ,lord's ,supper an abiding ,witness to the ,death of ,christ1 ,in ,present ,day ,tracts1 #f3 no4 #cf4 ,on ,strauss and his theory1 see ,hackett1 in ,christian ,rev41 #dh2 ,weiss1 ,life of ,jesus1 #aee-afc2 ,christlieb1 ,mod4 ,doubt and ,christ4 ,belief1 #cgi-dbe2 ,maclear1 in ,strivings for the ,faith1 #a-acf2 ,h4 ,b4 ,smith1 in ,faith and ,philosophy1 #ddb-dfh2 ,bayne1 ,review of ,strauss's ,new ,life1 in ,theol4 ,eclectic1 #d3gd2 ,row1 in ,lectures on ,modern ,scepticism1 #cje-cfj2 ,bibliotheca ,sacra1 ,oct4 #ahga3 art4 by ,prof4 ,w4 ,a4 ,stevens2 ,burgess1 ,antiquity and ,unity of ,man1 #bfc1 #bfd2 ,curtis on ,inspiration1 #fb-fg2 ,alexander1 ,christ and ,christianity1 #ib-abf2 ,a4 ,p4 ,peabody1 in ,smith's ,bible ,dict41 #b3ied-ieh4 #bnd4 ,the ,tendency-theory of ,baur 7#agib-ahfj74 ,this maintains that the gospels originated in the middle of the second century1 and were written under assumed names as a means of reconciling opposing ,jewish and ,gentile tendencies in the church4 8,these great national tendencies find their satisfaction1 not in events corresponding to them1 but in the elaboration of conscious fictions40 ,baur dates the fourth gospel at #afj-agj ,a4 ,d42 ,matthew at #acj2 ,luke at #aej2 ,mark at #aej-afj4 ,baur never inquires who ,christ was4 ,he turns his attention from the facts to the documents4 ,if the documents be proved unhistorical1 there is no need of examining the facts1 for there are no facts to examine4 ,he indicates the presupposition of his investigations1 when he says3 8,the principal argument for the later origin of the gospels must forever remain this1 that separately1 and still more when taken together1 they give an account of the life of ,jesus which involves impossibilities0--i4 e41 miracles4 ,he would therefore remove their authorship far enough from ,jesus' time to permit regarding the miracles as inventions4 ,baur holds that in ,christ were united the universalistic spirit of the new religion1 and the particularistic form of the ,jewish ,messianic idea2 some of his disciples laid emphasis on the one1 some on the other2 hence first conflict1 but finally reconciliation2 see statement of the ,tbingen theory and of the way in which ,baur was led to it1 in ,bruce1 ,apologetics1 #cfj4 ,e4 ,g4 ,robinson interprets ,baur as follows3 8,paul ,protestant2 ,peter sacramentarian2 ,james ethical2 ,paul ,peter ,james ,christianity4 ,protestant preaching should dwell more on the ethical--cases of conscience--and less on mere doctrine1 such as regeneration and justification40 ,baur was a stranger to the needs of his own soul1 and so to the real character of the gospel4 ,one of his friends and advisers wrote1 after his death1 in terms that were meant to be laudatory3 8,his was a completely objective nature4 ,no trace of personal needs or struggles is discernible in connection with his investigations of ,christianity40 ,the estimate of posterity is probably expressed in the judgment with regard to the ,tbingen school by ,harnack3 8,the possible picture it sketched was not the real1 and the key with which it attempted to solve all problems did not suffice for the most simple4444 ,the ,tbingen views have indeed been compelled to undergo very large modifications4 ,as regards the development of the church in the second century1 it may safely be said that the hypotheses of the ,tbingen school have proved themselves everywhere inadequate1 very erroneous1 and are to-day held by only a very few scholars40 ,see ,baur1 ,die kanonischen ,evangelien2 ,canonical ,gospels 7,eng4 transl471 #ecj2 ,supernatural ,religion1 #a3bab-ddd and vol4 #b3 ,pfleiderer1 ,hibbert ,lectures for #ahhe4 ,for accounts of ,baur's position1 see ,herzog1 ,encyclopdie1 art43 ,baur2 ,clarke's transl4 of ,hase's ,life of ,jesus1 #cd-cf2 ,farrar1 ,critical ,history of ,free ,thought1 #bbg1 #bbh4 ,we object to the ,tendency-theory of ,baur1 that 7a7 ,the destructive criticism to which it subjects the gospels1 if applied to secular documents1 would deprive us of any certain knowledge of the past1 and render all history impossible4 ,the assumption of artifice is itself unfavorable to a candid examination of the documents4 ,a perverse acuteness can descry evidences of a hidden animus in the most simple and ingenuous literary productions4 ,instance the philosophical interpretation of 8,jack and ,jill40 7b7 ,the antagonistic doctrinal tendencies which it professes to find in the several gospels are more satisfactorily explained as varied but consistent aspects of the one system of truth held by all the apostles4 ,baur exaggerates the doctrinal and official differences between the leading apostles4 ,peter was not simply a ,judaizing ,christian1 but was the first preacher to the ,gentiles1 and his doctrine appears to have been subsequently influenced to a considerable extent by ,paul's 7see ,plumptre on #a ,pet41 #fh-fi74 ,paul was not an exclusively ,hellenizing ,christian1 but invariably addressed the gospel to the ,jews before he turned to the ,gentiles4 ,the evangelists give pictures of ,jesus from different points of view4 ,as the ,parisian sculptor constructs his bust with the aid of a dozen photographs of his subject1 all taken from different points of view1 so from the four portraits furnished us by ,matthew1 ,mark1 ,luke and ,john we are to construct the solid and symmetrical life of ,christ4 ,the deeper reality which makes reconciliation of the different views possible is the actual historical ,christ4 ,marcus ,dods1 ,expositor's ,greek ,testament1 #a3fge--8,they are not two ,christs1 but one1 which the four ,gospels depict3 diverse as the profile and front face1 but one another's complement rather than contradiction40 ,godet1 ,introd4 to ,gospel ,collection1 #bgb--,matthew shows the greatness of ,jesus--his full-length portrait2 ,mark his indefatigable activity2 ,luke his beneficent compassion2 ,john his essential divinity4 ,matthew first wrote ,araman ,logia4 ,this was translated into ,greek and completed by a narrative of the ministry of ,jesus for the ,greek churches founded by ,paul4 ,this translation was not made by ,matthew and did not make use of ,mark 7#bag-bbd74 ,e4 ,d4 ,burton3 ,matthew fulfilment of past prophecy2 ,mark manifestation of present power4 ,matthew is argument from prophecy2 ,mark is argument from miracle4 ,matthew1 as prophecy1 made most impression on ,jewish readers2 ,mark1 as power1 was best adapted to ,gentiles4 ,prof4 ,burton holds ,mark to be based upon oral tradition alone2 ,matthew upon his ,logia 7his real earlier ,gospel7 and other fragmentary notes2 while ,luke has a fuller origin in manuscripts and in ,mark4 ,see ,aids to the ,study of ,german ,theology1 #adh-aee2 ,f4 ,w4 ,farrar1 ,witness of ,history to ,christ1 #fa4 7c7 ,it is incredible that productions of such literary power and lofty religious teaching as the gospels should have sprung up in the middle of the second century1 or that1 so springing up1 they should have been published under assumed names and for covert ends4 ,the general character of the literature of the second century is illustrated by ,ignatius's fanatical desire for martyrdom1 the value ascribed by ,hermas to ascetic rigor1 the insipid allegories of ,barnabas1 ,clement of ,rome's belief in the phnix1 and the absurdities of the ,apocryphal ,gospels4 ,the author of the fourth gospel among the writers of the second century would have been a mountain among mole-hills4 ,wynne1 ,literature of the ,second ,century1 #fj--8,the apostolic and the sub-apostolic writers differ from each other as a nugget of pure gold differs from a block of quartz with veins of the precious metal gleaming through it40 ,dorner1 ,hist4 ,doct4 ,person ,christ1 #a3a3ib--8;,instead of the writers of the second century marking an advance on the apostolic age1 or developing the germ given them by the apostles1 the second century shows great retrogression1--its writers were not able to retain or comprehend all that had been given them40 ,martineau1 ,seat of ,authority1 #bia--8,writers not only barbarous in speech and rude in art1 but too often puerile in conception1 passionate in temper1 and credulous in belief4 ,the legends of ,papias1 the visions of ,hermas1 the imbecility of ,irenus1 the fury of ,tertullian1 the rancor and indelicacy of ,jerome1 the stormy intolerance of ,augustine1 cannot fail to startle and repel the student2 and1 if he turns to the milder ,hippolytus1 he is introduced to a brood of thirty heresies which sadly dissipate his dream of the unity of the church40 ,we can apply to the writers of the second century the question of ,r4 ,g4 ,ingersoll in the ,shakespeare-,bacon controversy3 8,is it possible that ,bacon left the best children of his brain on ,shakespeare's doorstep1 and kept only the deformed ones at home80 ,on the ,apocryphal ,gospels1 see ,cowper1 in ,strivings for the ,faith1 #gc-ajh4 7d7 ,the theory requires us to believe in a moral anomaly1 namely1 that a faithful disciple of ,christ in the second century could be guilty of fabricating a life of his master1 and of claiming authority for it on the ground that the author had been a companion of ,christ or his apostles4 8,a genial set of ,jesuitical religionists0--with mind and heart enough to write the gospel according to ,john1 and who at the same time have cold-blooded sagacity enough to keep out of their writings every trace of the developments of church authority belonging to the second century4 ,the newly discovered 8,teaching of the ,twelve ,apostles10 if dating from the early part of that century1 shows that such a combination is impossible4 ,the critical theories assume that one who knew ,christ as a man could not possibly also regard him as ,god4 ,lowrie1 ,doctrine of ,st4 ,john1 #ab--8;,if ,st4 ,john wrote1 it is not possible to say that the genius of ,st4 ,paul foisted upon the church a conception which was strange to the original apostles40 ,fairbairn has well shown that if ,christianity had been simply the ethical teaching of the human ,jesus1 it would have vanished from the earth like the sects of the ,pharisees and of the ,sadducees2 if on the other hand it had been simply the ,logos-doctrine1 the doctrine of a divine ,christ1 it would have passed away like the speculations of ,plato or ,aristotle2 because ,christianity unites the idea of the eternal ,son of ,god with that of the incarnate ,son of man1 it is fitted to be and it has become an universal religion2 see ,fairbairn1 ,philosophy of the ,christian ,religion1 #d1 #ae--8,without the personal charm of the historical ,jesus1 the cumenical creeds would never have been either formulated or tolerated1 and without the metaphysical conception of ,christ the ,christian religion would long ago have ceased to live4444 ,it is not ,jesus of ,nazareth who has so powerfully entered into history3 it is the deified ,christ who has been believed1 loved and obeyed as the ,savior of the world4444 ,the two parts of ,christian doctrine are combined in the one name #8,jesus ,christ4' 0 7e7 ,this theory cannot account for the universal acceptance of the gospels at the end of the second century1 among widely separated communities where reverence for writings of the apostles was a mark of orthodoxy1 and where the ,gnostic heresies would have made new documents instantly liable to suspicion and searching examination4 ,abbot1 ,genuineness of the ,fourth ,gospel1 #eb1 #hj1 #hh1 #hi4 ,the ,johannine doctrine of the ,logos1 if first propounded in the middle of the second century1 would have ensured the instant rejection of that gospel by the ,gnostics1 who ascribed creation1 not to the ,logos1 but to successive 8ons40 ,how did the ,gnostics1 without 8peep or mutter10 come to accept as genuine what had only in their own time been first sprung upon the churches8 ,while ,basilides 7#acj7 and ,valentinus 7#aej71 the ,gnostics1 both quote from the fourth gospel1 they do not dispute its genuineness or suggest that it was of recent origin4 ,bruce1 in his ,apologetics1 says of ,baur 8,he believed in the all-sufficiency of the ,hegelian theory of development through antagonism4 ,he saw tendency everywhere4 ,anything additional1 putting more contents into the person and teaching of ,jesus than suits the initial stage of development1 must be reckoned spurious4 ,if we find ,jesus in any of the gospels claiming to be a supernatural being1 such texts can with the utmost confidence be set aside as spurious1 for such a thought could not belong to the initial stage of ,christianity40 ,but such a conception certainly existed in the second century1 and it directly antagonized the speculations of the ,gnostics4 ,f4 ,w4 ,farrar1 on ,hebrews #a3b--8,the word on was used by the later ,gnostics to describe the various emanations by which they tried at once to widen and to bridge over the gulf between the human and the divine4 ,over that imaginary chasm ,john threw the arch of the ,incarnation1 when he wrote3 #8,the ,word became flesh' 7,john #a3ad740 ,a document which so contradicted the ,gnostic teachings could not in the second century have been quoted by the ,gnostics themselves without dispute as to its genuineness1 if it had not been long recognized in the churches as a work of the apostle ,john4 7f7 ,the acknowledgment by ,baur that the epistles to the ,romans1 ,galatians and ,corinthians were written by ,paul in the first century is fatal to his theory1 since these epistles testify not only to miracles at the period at which they were written1 but to the main events of ,jesus' life and to the miracle of his resurrection1 as facts already long acknowledged in the ,christian church4 ,baur1 ,paulus der ,apostel1 #bgf--8,there never has been the slightest suspicion of unauthenticity cast on these epistles 7,gal41 #a and #b ,cor41 ,rom471 and they bear so incontestably the character of ,pauline originality1 that there is no conceivable ground for the assertion of critical doubts in their case40 ,baur1 in discussing the appearance of ,christ to ,paul on the way to ,damascus1 explains the outward from the inward3 ,paul translated intense and sudden conviction of the truth of the ,christian religion into an outward scene4 ,but this cannot explain the hearing of the outward sound by ,paul's companions4 ,on the evidential value of the epistles here mentioned1 see ,lorimer1 in ,strivings for the ,faith1 #aji-add2 ,howson1 in ,present ,day ,tracts1 #d3 no4 #bd2 ,row1 ,bampton ,lectures for #ahgg3bhi-cef4 ,on ,baur and his theory in general1 see ,weiss1 ,life of ,jesus1 #a3aeg sq42 ,christlieb1 ,mod4 ,doubt and ,christ4 ,belief1 #ejd-edi2 ,hutton1 ,essays1 #a3agf-bae2 ,theol4 ,eclectic1 #e3a-db2 ,auberlen1 ,div4 ,revelation2 ,bib4 ,sac41 #ai3ge2 ,answers to ,supernatural ,religion1 in ,westcott1 ,hist4 ,n4 ,t4 ,canon1 #dth ed41 ,introd42 ,lightfoot1 in ,contemporary ,rev41 ,dec4 #ahgd1 and ,jan4 #ahge2 ,salmon1 ,introd4 to ,n4 ,t41 #f-ca2 ,a4 ,b4 ,bruce1 in ,present ,day ,tracts1 #g3 no4 #ch4 #c;d4 ,the ,romance-theory of ,renan 7#ahbc-ahib74 ,this theory admits a basis of truth in the gospels and holds that they all belong to the century following ,jesus' death4 8,according to0 ,matthew1 ,mark1 etc41 however1 means only that ,matthew1 ,mark1 etc41 wrote these gospels in substance4 ,renan claims that the facts of ,jesus' life were so sublimated by enthusiasm1 and so overlaid with pious fraud1 that the gospels in their present form cannot be accepted as genuine1--in short1 the gospels are to be regarded as historical romances which have only a foundation in fact4 ,the animus of this theory is plainly shown in ,renan's ,life of ,jesus1 preface to #acth ed4--8,if miracles and the inspiration of certain books are realities1 my method is detestable4 ,if miracles and the inspiration of books are beliefs without reality1 my method is a good one4 ,but the question of the supernatural is decided for us with perfect certainty by the single consideration that there is no room for believing in a thing of which the world offers no experimental trace40 8,on the whole10 says ,renan1 8,i admit as authentic the four canonical gospels4 ,all1 in my opinion1 date from the first century1 and the authors are1 generally speaking1 those to whom they are attributed40 ,he regards ,gal41 #a and #b ,cor41 and ,rom41 as 8indisputable and undisputed40 ,he speaks of them as 8being texts of an absolute authenticity1 of complete sincerity1 and without legends0 7,les ,aptres1 xxix2 ,les vangiles1 xi74 ,yet he denies to ,jesus 8sincerity with himself02 attributes to him 8innocent artifice0 and the toleration of pious fraud1 as for example in the case of the stories of ,lazarus and of his own resurrection4 8,to conceive the good is not sufficient3 it must be made to succeed2 to accomplish this1 less pure paths must be followed4444 ,not by any fault of his own1 his conscience lost somewhat of its original purity1--his mission overwhelmed him4444 ,did he regret his too lofty nature1 and1 victim of his own greatness1 mourn that he had not remained a simple artizan80 ,so ,renan 8pictures ,christ's later life as a misery and a lie1 yet he requests us to bow before this sinner and before his superior1 ,sakya-,mouni1 as demigods0 7see ,nicoll1 ,the ,church's ,one ,foundation1 #fb1 #fc74 ,of the highly wrought imagination of ,mary ,magdalene1 he says3 8,o divine power of love6 sacred moments1 in which the passion of one whose senses were deceived gives us a resuscitated ,god60 ,see ,renan1 ,life of ,jesus1 #ba4 ,to this ,romance-theory of ,renan1 we object that 7a7 ,it involves an arbitrary and partial treatment of the ,christian documents4 ,the claim that one writer not only borrowed from others1 but interpolated ad libitum1 is contradicted by the essential agreement of the manuscripts as quoted by the ,fathers1 and as now extant4 ,renan1 according to ,mair1 ,christian ,evidences1 #aec1 dates ,matthew at #hd ,a4 ,d42 ,mark at #gf2 ,luke at #id2 ,john at #abe4 ,these dates mark a considerable retreat from the advanced positions taken by ,baur4 ,mair1 in his chapter on ,recent ,reverses in ,negative ,criticism1 attributes this result to the late discoveries with regard to the ,epistle of ,barnabas1 ,hippolytus's ,refutation of all ,heresies1 the ,clementine ,homilies1 and ,tatian's ,diatessaron3 8,according to ,baur and his immediate followers1 we have less than one quarter of the ,n4 ,t4 belonging to the first century4 ,according to ,hilgenfeld1 the present head of the ,baur school1 we have somewhat less than three quarters belonging to the first century1 while substantially the same thing may be said with regard to ,holzmann4 ,according to ,renan1 we have distinctly more than three quarters of the ,n4 ,t4 falling within the first century1 and therefore within the apostolic age4 ,this surely indicates a very decided and extraordinary retreat since the time of ,baur's grand assault1 that is1 within the last fifty years40 ,we may add that the concession of authorship within the apostolic age renders nugatory ,renan's hypothesis that the ,n4 ,t4 documents have been so enlarged by pious fraud that they cannot be accepted as trustworthy accounts of such events as miracles4 ,the oral tradition itself had attained so fixed a form that the many manuscripts used by the ,fathers were in substantial agreement in respect to these very events1 and oral tradition in the ,east hands down without serious alteration much longer narratives than those of our gospels4 ,the ,pundita ,ramabai can repeat after the lapse of twenty years portions of the ,hindu sacred books exceeding in amount the whole contents of our ,old ,testament4 ,many cultivated men in ,athens knew by heart all the ,iliad and the ,odyssey of ,homer4 ,memory and reverence alike kept the gospel narratives free from the corruption which ,renan supposes4 7b7 ,it attributes to ,christ and to the apostles an alternate fervor of romantic enthusiasm and a false pretense of miraculous power which are utterly irreconcilable with the manifest sobriety and holiness of their lives and teachings4 ,if ,jesus did not work miracles1 he was an impostor4 ,on ,ernest ,renan1 ,his ,life and the ,life of ,jesus1 see ,a4 ,h4 ,strong1 ,christ in ,creation1 #ccb-cfc1 especially #cef--8,renan attributes the origin of ,christianity to the predominance in ,palestine of a constitutional susceptibility to mystic excitements4 ,christ is to him the incarnation of sympathy and tears1 a being of tender impulses and passionate ardors1 whose native genius it was to play upon the hearts of men4 ,truth or falsehood made little difference to him2 anything that would comfort the poor1 or touch the finer feelings of humanity1 he availed himself of2 ecstasies1 visions1 melting moods1 these were the secrets of his power4 ,religion was a beneficent superstition1 a sweet delusion--excellent as a balm and solace for the ignorant crowd1 who never could be philosophers if they tried4 ,and so the gospel river1 as one has said1 is traced back to a fountain of weeping men and women whose brains had oozed out at their eyes1 and the perfection of spirituality is made to be a sort of maudlin monasticism4444 ,how different from the strong and holy love of ,christ1 which would save men only by bringing them to the truth1 and which claims men's imitation only because1 without love for ,god and for the soul1 a man is without truth4 ,how inexplicable from this view the fact that a pure ,christianity has everywhere quickened the intellect of the nations1 and that every revival of it1 as at the ,reformation1 has been followed by mighty forward leaps of civilization4 ,was ,paul a man carried away by mystic dreams and irrational enthusiasms8 ,let the keen dialectic skill of his epistles and his profound grasp of the great matters of revelation answer4 ,has the ,christian church been a company of puling sentimentalists8 ,let the heroic deaths for the truth suffered by the martyrs witness4 ,nay1 he must have a low idea of his kind1 and a yet lower idea of the ,god who made them1 who can believe that the noblest spirits of the race have risen to greatness by abnegating will and reason1 and have gained influence over all ages by resigning themselves to semi-idiocy40 7c7 ,it fails to account for the power and progress of the gospel1 as a system directly opposed to men's natural tastes and prepossessions--a system which substitutes truth for romance and law for impulse4 ,a4 ,h4 ,strong1 ,christ in ,creation1 #ceh--8;,and if the later triumphs of ,christianity are inexplicable upon the theory of ,renan1 how can we explain its founding8 ,the sweet swain of ,galilee1 beloved by women for his beauty1 fascinating the unlettered crowd by his gentle speech and his poetic ideals1 giving comfort to the sorrowing and hope to the poor1 credited with supernatural power which at first he thinks it not worth while to deny and finally gratifies the multitude by pretending to exercise1 roused by opposition to polemics and invective until the delightful young rabbi becomes a gloomy giant1 an intractable fanatic1 a fierce revolutionist1 whose denunciation of the powers that be brings him to the ,cross1--what is there in him to account for the moral wonder which we call ,christianity and the beginnings of its empire in the world8 ,neither delicious pastorals like those of ,jesus' first period1 nor apocalyptic fevers like those of his second period1 according to ,renan's gospel1 furnish any rational explanation of that mighty movement which has swept through the earth and has revolutionized the faith of mankind40 ,berdoe1 ,browning1 #dg--8;,if ,christ were not ,god1 his life at that stage of the world's history could by no possibility have had the vitalizing force and love-compelling power that ,renan's pages everywhere disclose4 ,renan has strengthened faith in ,christ's deity while laboring to destroy it40 ,renan1 in discussing ,christ's appearance to ,paul on the way to ,damascus1 explains the inward from the outward1 thus precisely reversing the conclusion of ,baur4 ,a sudden storm1 a flash of lightning1 a sudden attack of ophthalmic fever1 ,paul took as an appearance from heaven4 ,but we reply that so keen an observer and reasoner could not have been thus deceived4 ,nothing could have made him the apostle to the ,gentiles but a sight of the glorified ,christ and the accompanying revelation of the holiness of ,god1 his own sin1 the sacrifice of the ,son of ,god1 its universal efficacy1 the obligation laid upon him to proclaim it to the ends of the earth4 ,for reviews of ,renan1 see ,hutton1 ,essays1 #bfa-bha1 and ,contemp4 ,thought and ,thinkers1 #a3bbg-bcd2 ,h4 ,b4 ,smith1 ,faith and ,philosophy1 #dja-dda2 ,christlieb1 ,mod4 ,doubt1 #dbe-ddg2 ,pressens1 in ,theol4 ,eclectic1 #a3aii2 ,uhlhorn1 ,mod4 ,representations of ,life of ,jesus1 #a-cc2 ,bib4 ,sac1 #bb3bjg2 #bc3cec1 #ebi2 ,present ,day ,tracts1 #c3 no4 #af1 and #d3 no4 #ba2 ,e4 ,g4 ,robinson1 ,christian ,evidences1 #dc-dh2 ,a4 ,h4 ,strong1 ,sermon before ,baptist ,world ,congress1 #aije4 #dth4 ,the ,development-theory of ,harnack 7born #ahea74 ,this holds ,christianity to be a historical development from germs which were devoid of both dogma and miracle4 ,jesus was a teacher of ethics1 and the original gospel is most clearly represented by the ,sermon on the ,mount4 ,greek influence1 and especially that of the ,alexandrian philosophy1 added to this gospel a theological and supernatural element1 and so changed ,christianity from a life into a doctrine4 ,harnack dates ,matthew at #gj-ge2 ,mark at #fe-gj2 ,luke at #gh-ic2 the fourth gospel at #hj-aaj4 ,he regards both the fourth gospel and the book of ,revelation as the works1 not of ,john the ,apostle1 but of ,john the ,presbyter4 ,he separates the prologue of the fourth gospel from the gospel itself1 and considers the prologue as a preface added after its original composition in order to enable the ,hellenistic reader to understand it4 8,the gospel itself10 says ,harnack1 8contains no ,logos-idea2 it did not develop out of a ,logos-idea1 such as flourished at ,alexandria2 it only connects itself with such an idea4 ,the gospel itself is based upon the historic ,christ2 he is the subject of all its statements4 ,this historical trait can in no way be dissolved by any kind of speculation4 ,the memory of what was actually historical was still too powerful to admit at this point any ,gnostic influences4 ,the ,logos-idea of the prologue is the ,logos of ,alexandrine ,judaism1 the ,logos of ,philo1 and it is derived ultimately from the ',son of man' in the book of ,daniel4444 ,the fourth gospel1 which does not proceed from the ,apostle ,john and does not so claim1 cannot be used as a historical source in the ordinary sense of that word4444 ,the author has managed with sovereign freedom2 has transposed occurrences and has put them in a light that is foreign to them2 has of his own accord composed the discourses1 and has illustrated lofty thoughts by inventing situations for them4 ,difficult as it is to recognize1 an actual tradition in his work is not wholly lacking4 ,for the history of ,jesus1 however1 it can hardly anywhere be taken into account2 only little can be taken from it1 and that with caution4444 ,on the other hand it is a source of the first rank for the answer of the question what living views of the person of ,jesus1 what light and what warmth1 the gospel has brought into being40 ,see ,harnack's article in ,zeitschrift fr ,theol4 u4 ,kirche1 #b3ahi-bca1 and his ,wesen des ,christenthums1 #ac4 ,kaftan also1 who belongs to the same ,ritschlian school with ,harnack1 tells us in his ,truth of the ,christian ,religion1 #a3ig1 that as the result of the ,logos-speculation1 8the centre of gravity1 instead of being placed in the historical ,christ who founded the kingdom of ,god1 is placed in the ,christ who as eternal ,logos of ,god was the mediator in the creation of the world40 ,this view is elaborated by ,hatch in his ,hibbert ,lectures for #ahhh1 on the ,influence of ,greek ,ideas and ,usages upon the ,christian ,church4 ,we object to the ,development-theory of ,harnack1 that 7a7 ,the ,sermon on the ,mount is not the sum of the gospel1 nor its original form4 ,mark is the most original of the gospels1 yet ,mark omits the ,sermon on the ,mount1 and ,mark is preminently the gospel of the miracle-worker4 7b7 ,all four gospels lay the emphasis1 not on ,jesus' life and ethical teaching1 but on his death and resurrection4 ,matthew implies ,christ's deity when it asserts his absolute knowledge of the ,father 7#aa3bg71 his universal judgeship 7#be3cb71 his supreme authority 7#bh3ah71 and his omnipresence 7#bh3bj71 while the phrase 8,son of man0 implies that he is also 8,son of ,god40 ,mat4 #aa3bg--8;,all things have been delivered unto me of my ,father3 and no one knoweth the ,son1 save the ,father2 neither doth any know the ,father1 save the ,son1 and he to whomsoever the ,son willeth to reveal him02 #be3cb--8;and before him shall be gathered all the nations3 and he shall separate them one from another1 as the shepherd separateth the sheep from the goats02 #bh3ah--8;,all authority hath been given unto me in heaven and on earth02 #bh3bj--8lo1 ,i am with you always1 even unto the end of the world40 ,these sayings of ,jesus in ,matthew's gospel show that the conception of ,christ's greatness was not peculiar to ,john3 8,i am0 transcends time2 8with you0 transcends space4 ,jesus speaks 8sub specie eternitatis02 his utterance is equivalent to that of ,john #h3eh--8;,before ,abraham was born1 ,i am10 and to that of ,hebrews #ac3h--8;,jesus ,christ is the same yesterday and to-day1 yea and for ever40 ,he is1 as ,paul declares in ,eph4 #a3bc1 one 8that filleth all in all10 that is1 who is omnipresent4 ,a4 ,h4 ,strong1 ,philos4 and ,religion1 #bjf--,the phrase 8,son of man0 intimates that ,christ was more than man3 8,suppose ,i were to go about proclaiming myself #8,son of man4' ,who does not see that it would be mere impertinence1 unless ,i claimed to be something more4 #8,son of ,man8 ,but what of that8 ,cannot every human being call himself the same8' ,when one takes the title #8,son of man' for his characteristic designation1 as ,jesus did1 he implies that there is something strange in his being ,son of man2 that this is not his original condition and dignity2 that it is condescension on his part to be ,son of man4 ,in short1 when ,christ calls himself ,son of man1 it implies that he has come from a higher level of being to inhabit this low earth of ours4 ,and so1 when we are asked #8,what think ye of the ,christ8 whose son is he8' we must answer1 not simply1 ,he is ,son of man1 but also1 ,he is ,son of ,god40 ,on ,son of man1 see ,driver2 on ,son of ,god1 see ,sanday2 both in ,hastings' ,dictionary of the ,bible4 ,sanday3 8,the ,son is so called primarily as incarnate4 ,but that which is the essence of the ,incarnation must needs be also larger than the ,incarnation4 ,it must needs have its roots in the eternity of ,godhead40 ,gore1 ,incarnation1 #fe1 #gc--8;,christ1 the final ,judge1 of the synoptics1 is not dissociable from the divine1 eternal ,being1 of the fourth gospel40 7c7 ,the prexistence and atonement of ,christ cannot be regarded as accretions upon the original gospel1 since these find expression in ,paul who wrote before any of our evangelists1 and in his epistles anticipated the ,logos-doctrine of ,john4 7d7 ,we may grant that ,greek influence1 through the ,alexandrian philosophy1 helped the ,new ,testament writers to discern what was already present in the life and work and teaching of ,jesus2 but1 like the microscope which discovers but does not create1 it added nothing to the substance of the faith4 ,gore1 ,incarnation1 #fb--8,the divinity1 incarnation1 resurrection of ,christ were not an accretion upon the original belief of the apostles and their first disciples1 for these are all recognized as uncontroverted matters of faith in the four great epistles of ,paul1 written at a date when the greater part of those who had seen the risen ,christ were still alive40 ,the ,alexandrian philosophy was not the source of apostolic doctrine1 but only the form in which that doctrine was cast1 the light thrown upon it which brought out its meaning4 ,a4 ,h4 ,strong1 ,christ in ,creation1 #adf--8,when we come to ,john's gospel1 therefore1 we find in it the mere unfolding of truth that for substance had been in the world for at least sixty years4444 ,if the ,platonizing philosophy of ,alexandria assisted in this genuine development of ,christian doctrine1 then the ,alexandrian philosophy was a providential help to inspiration4 ,the microscope does not invent2 it only discovers4 ,paul and ,john did not add to the truth of ,christ2 their philosophical equipment was only a microscope which brought into clear view the truth that was there already40 ,pfleiderer1 ,philos4 ,religion1 #a3abf--8,the metaphysical conception of the ,logos1 as immanent in the world and ordering it according to law1 was filled with religious and moral contents4 ,in ,jesus the cosmical principle of nature became a religious principle of salvation40 ,see ,kilpatrick's article on ,philosophy1 in ,hastings' ,bible ,dictionary4 ,kilpatrick holds that ,harnack ignores the self-consciousness of ,jesus2 does not fairly interpret the ,acts in its mention of the early worship of ,jesus by the church before ,greek philosophy had influenced it2 refers to the intellectual peculiarities of the ,n4 ,t4 writers conceptions which ,paul insists are simply the faith of all ,christian people as such2 forgets that the ,christian idea of union with ,god secured through the atoning and reconciling work of a personal ,redeemer utterly transcended ,greek thought1 and furnished the solution of the problem after which ,greek philosophy was vainly groping4 7e7 ,though ,mark says nothing of the virgin-birth because his story is limited to what the apostles had witnessed of ,jesus' deeds1 ,matthew apparently gives us ,joseph's story and ,luke gives ,mary's story--both stories naturally published only after ,jesus' resurrection4 7f7 ,the larger understanding of doctrine after ,jesus' death was itself predicted by our ,lord 7,john #af3ab74 ,the ,holy ,spirit was to bring his teachings to remembrance1 and to guide into all the truth 7#af3ac71 and the apostles were to continue the work of teaching which he had begun 7,acts #a3a74 ,john #af3ab1 #ac--8;,i have yet many things to say unto you1 but ye cannot bear them now4 ,howbeit1 when he1 the ,spirit of truth1 is come1 he shall guide you into all the truth02 ,acts #a3a--8,the former treatise ,i made1 ,o ,theophilus1 concerning all that ,jesus began to do and to teach40 ,a4 ,h4 ,strong1 ,christ in ,creation1 #adf--8,that the beloved disciple1 after a half century of meditation upon what he had seen and heard of ,god manifest in the flesh1 should have penetrated more deeply into the meaning of that wonderful revelation is not only not surprising1--it is precisely what ,jesus himself foretold4 ,our ,lord had many things to say to his disciples1 but then they could not bear them4 ,he promised that the ,holy ,spirit should bring to their remembrance both himself and his words1 and should lead them into all the truth4 ,and this is the whole secret of what are called accretions to original ,christianity4 ,so far as they are contained in ,scripture1 they are inspired discoveries and unfoldings1 not mere speculations and inventions4 ,they are not additions1 but elucidations1 not vain imaginings1 but correct interpretations4444 ,when the later theology1 then1 throws out the supernatural and dogmatic1 as coming not from ,jesus but from ,paul's epistles and from the fourth gospel1 our claim is that ,paul and ,john are only inspired and authoritative interpreters of ,jesus1 seeing themselves and making us see the fulness of the ,godhead that dwelt in him40 ,while ,harnack1 in our judgment1 errs in his view that ,paul contributed to the gospel elements which it did not originally possess1 he shows us very clearly many of the elements in that gospel which he was the first to recognize4 ,in his ,wesen des ,christenthums1 #aaa1 he tells us that a few years ago a celebrated ,protestant theologian declared that ,paul1 with his ,rabbinical theology1 was the destroyer of the ,christian religion4 ,others have regarded him as the founder of that religion4 ,but the majority have seen in him the apostle who best understood his ,lord and did most to continue his work4 ,paul1 as ,harnack maintains1 first comprehended the gospel definitely3 7#a7 as an accomplished redemption and a present salvation--the crucified and risen ,christ as giving access to ,god and righteousness and peace therewith2 7#b7 as something new1 which does away with the religion of the law2 7#c7 as meant for all1 and therefore for ,gentiles also1 indeed1 as superseding ,judaism2 7#d7 as expressed in terms which are not simply ,greek but also human1--,paul made the gospel comprehensible to the world4 ,islam1 rising in ,arabia1 is an ,arabian religion still4 ,buddhism remains an ,indian religion4 ,christianity is at home in all lands4 ,paul put new life into the ,roman empire1 and inaugurated the ,christian culture of the ,west4 ,he turned a local into a universal religion4 ,his influence however1 according to ,harnack1 tended to the undue exaltation of organization and dogma and ,o4 ,t4 inspiration--points in which1 in our judgment1 ,paul took sober middle ground and saved ,christian truth for the world4 #b4 ,genuineness of the ,books of the ,old ,testament4 ,since nearly one half of the ,old ,testament is of anonymous authorship and certain of its books may be attributed to definite historic characters only by way of convenient classification or of literary personification1 we here mean by genuineness honesty of purpose and freedom from anything counterfeit or intentionally deceptive so far as respects the age or the authorship of the documents4 ,we show the genuineness of the ,old ,testament books3 7a7 ,from the witness of the ,new ,testament1 in which all but six books of the ,old ,testament are either quoted or alluded to as genuine4 ,the ,n4 ,t4 shows coincidences of language with the ,o4 ,t4 ,apocryphal books1 but it contains only one direct quotation from them2 while1 with the exception of ,judges1 ,ecclesiastes1 ,canticles1 ,esther1 ,ezra1 and ,nehemiah1 every book in the ,hebrew canon is used either for illustration or proof4 ,the single ,apocryphal quotation is found in ,jude #ad and is in all probability taken from the book of ,enoch4 ,although ,volkmar puts the date of this book at #acb ,a4 ,d41 and although some critics hold that ,jude quoted only the same primitive tradition of which the author of the book of ,enoch afterwards made use1 the weight of modern scholarship inclines to the opinion that the book itself was written as early as #agj-gj ,b4 ,c41 and that ,jude quoted from it2 see ,hastings' ,bible ,dictionary3 ,book of ,enoch2 ,sanday1 ,bampton ,lect4 on ,inspiration1 #ie4 8,if ,paul could quote from ,gentile poets 7,acts #ag3bh2 ,titus #a3ab71 it is hard to understand why ,jude could not cite a work which was certainly in high standing among the faithful02 see ,schodde1 ,book of ,enoch1 #da1 with the ,introd4 by ,ezra ,abbot4 ,while ,jude #ad gives us the only direct and express quotation from an ,apocryphal book1 ,jude #f and #i contain allusions to the ,book of ,enoch and to the ,assumption of ,moses2 see ,charles1 ,assumption of ,moses1 #fb4 ,in ,hebrews #a3c1 we have words taken from ,wisdom #g3bf2 and ,hebrews #aa3cd-ch is a reminiscence of #a ,maccabees4 7b7 ,from the testimony of ,jewish authorities1 ancient and modern1 who declare the same books to be sacred1 and only the same books1 that are now comprised in our ,old ,testament ,scriptures4 ,josephus enumerates twenty-two of these books 8which are justly accredited0 7omit --,niese1 and ,hastings' ,dict41 #c3fjg74 ,our present ,hebrew ,bible makes twenty-four1 by separating ,ruth from ,judges1 and ,lamentations from ,jeremiah4 ,see ,josephus1 ,against ,apion1 #a3h2 ,smith's ,bible ,dictionary1 article on the ,canon1 #a3cei1 #cfj4 ,philo 7born #bj ,b4 ,c47 never quotes an ,apocryphal book1 although he does quote from nearly all the books of the ,o4 ,t42 see ,ryle1 ,philo and ,holy ,scripture4 ,george ,adam ,smith1 ,modern ,criticism and ,preaching1 #g--8,the theory which ascribed the ,canon of the ,o4 ,t4 to a single decision of the ,jewish church in the days of its inspiration is not a theory supported by facts4 ,the growth of the ,o4 ,t4 ,canon was very gradual4 ,virtually it began in #fba ,b4 ,c41 with the acceptance by all ,judah of ,deuteronomy1 and the adoption of the whole ,law1 or first five books of the ,o4 ,t41 under ,nehemiah in #dde ,b4 ,c4 ,then came the prophets before #bjj ,b4 ,c41 and the ,hagiographa from a century to two centuries later4 ,the strict definition of the last division was not complete by the time of ,christ4 ,christ seems to testify to the ,law1 the ,prophets1 and the ,psalms2 yet neither ,christ nor his apostles make any quotation from ,ezra1 ,nehemiah1 ,esther1 ,canticles1 or ,ecclesiastes1 the last of which books were not yet recognized by all the ,jewish schools4 ,but while ,christ is the chief authority for the ,o4 ,t41 he was also its first critic4 ,he rejected some parts of the ,law and was indifferent to many others4 ,he enlarged the sixth and seventh commandments1 and reversed the eye for an eye1 and the permission of divorce2 touched the leper1 and reckoned all foods lawful2 broke away from literal observance of the ,sabbath-day2 left no commands about sacrifice1 temple-worship1 circumcision1 but1 by institution of the ,new ,covenant1 abrogated these sacraments of the ,old4 ,the apostles appealed to extra-canonical writings40 ,gladden1 ,seven ,puzzling ,bible ,books1 #fh-if--8;,doubts were entertained in our ,lord's day as to the canonicity of several parts of the ,o4 ,t41 especially ,proverbs1 ,ecclesiastes1 ,song of ,solomon1 ,esther40 7c7 ,from the testimony of the ,septuagint translation1 dating from the first half of the third century1 or from #bhj to #ahj ,b4 ,c4 ,,mss4 of the ,septuagint contain1 indeed1 the ,o4 ,t4 ,apocrypha1 but the writers of the latter do not recognize their own work as on a level with the canonical ,scriptures1 which they regard as distinct from all other books 7,ecclesiasticus1 prologue1 and #dh3bd2 also #bd3bc-bg2 #a ,mac4 #ab3i2 #b ,mac4 #f3bc2 #a ,esd4 #a3bh2 #f3a2 ,baruch #b3ba74 ,so both ancient and modern ,jews4 ,see ,bissell1 in ,lange's ,commentary on the ,apocrypha1 ,introduction1 #dd4 ,in the prologue to the apocryphal book of ,ecclesiasticus1 we read of 8the ,law and the ,prophets and the rest of the books10 which shows that as early as #acj ,b4 ,c41 the probable date of ,ecclesiasticus1 a threefold division of the ,jewish sacred books was recognized4 ,that the author1 however1 did not conceive of these books as constituting a completed canon seems evident from his assertion in this connection that his grandfather ,jesus also wrote4 #a ,mac4 #ab3i 7#hj-ij ,b4 ,c47 speaks of 8the sacred books which are now in our hands40 ,hastings1 ,bible ,dictionary1 #c3faa--8,the ,o4 ,t4 was the result of a gradual process which began with the sanction of the ,hexateuch by ,ezra and ,nehemiah1 and practically closed with the decisions of the ,council of ,jamnia0--,jamnia is the ancient ,jabneh1 #g miles south by west of ,tiberias1 where met a council of rabbins at some time between #ij to #aah ,a4 ,d4 ,this ,council decided in favor of ,canticles and ,ecclesiastes1 and closed the ,o4 ,t4 ,canon4 ,the ,greek version of the ,pentateuch which forms a part of the ,septuagint is said by ,josephus to have been made in the reign and by the order of ,ptolemy ,philadelphus1 ,king of ,egypt1 about #bgj or #bhj ,b4 ,c4 8,the legend is that it was made by seventy-two persons in seventy-two days4 ,it is supposed1 however1 by modern critics that this version of the several books is the work not only of different hands but of separate times4 ,it is probable that at first only the ,pentateuch was translated1 and the remaining books gradually2 but the translation is believed to have been completed by the second century ,b4 ,c40 7,century ,dictionary1 in voce74 ,it therefore furnishes an important witness to the genuineness of our ,o4 ,t4 documents4 ,driver1 ,introd4 to ,o4 ,t4 ,lit41 xxxi--8,for the opinion1 often met with in modern books1 that the ,canon of the ,o4 ,t4 was closed by ,ezra1 or in ,ezra's time1 there is no foundation in antiquity whatever4444 ,all that can reasonably be treated as historical in the accounts of ,ezra's literary labors is limited to the ,law40 7d7 ,from indications that soon after the exile1 and so early as the times of ,ezra and ,nehemiah 7#ejj-dej ,b4 ,c471 the ,pentateuch together with the book of ,joshua was not only in existence but was regarded as authoritative4 #b ,mac1 #b3ac-ae intimates that ,nehemiah founded a library1 and there is a tradition that a 8,great ,synagogue0 was gathered in his time to determine the ,canon4 ,but ,hastings' ,dictionary1 #d3fdd1 asserts that 8the ,great ,synagogue was originally a meeting1 and not an institution4 ,it met once for all1 and all that is told about it1 except what we read in ,nehemiah1 is pure fable of the later ,jews40 ,in like manner no dependence is to be placed upon the tradition that ,ezra miraculously restored the ancient ,scriptures that had been lost during the exile4 ,clement of ,alexandria says3 8,since the ,scriptures perished in the ,captivity of ,nebuchadnezzar1 ,esdras 7the ,greek form of ,ezra7 the ,levite1 the priest1 in the time of ,artaxerxes1 ,king of the ,persians1 having become inspired in the exercise of prophecy1 restored again the whole of the ancient ,scriptures40 ,but the work now divided into #a and #b ,chronicles1 ,ezra and ,nehemiah1 mentions ,darius ,codomannus 7,neh4 #ab3bb71 whose date is #ccf ,b4 ,c4 ,the utmost the tradition proves is that about #cjj ,b4 ,c4 the ,pentateuch was in some sense attributed to ,moses2 see ,bacon1 ,genesis of ,genesis1 #ce2 ,bib4 ,sac41 #ahfc3cha1 #ffj1 #gii2 ,smith1 ,bible ,dict41 art43 ,pentateuch2 ,theological ,eclectic1 #f3bae2 ,bissell1 ,hist4 ,origin of the ,bible1 #cih-djc4 ,on the ,men of the ,great ,synagogue1 see ,wright1 ,ecclesiastes1 #e-ab1 #dge-dgg4 7e7 ,from the testimony of the ,samaritan ,pentateuch1 dating from the time of ,ezra and ,nehemiah 7#ejj-dej ,b4 ,c474 ,the ,samaritans had been brought by the king of ,assyria from 8,babylon1 and from ,cuthah and from ,avva1 and from ,hamath and ,sepharvaim0 7#b ,k4 #ag3f1 #bd1 #bf71 to take the place of the people of ,israel whom the king had carried away captive to his own land4 ,the colonists had brought their heathen gods with them1 and the incursions of wild beasts which the intermission of tillage occasioned gave rise to the belief that the ,god of ,israel was against them4 ,one of the captive ,jewish priests was therefore sent to teach them 8the law of the god of the land0 and he 8taught them how they should fear ,jehovah0 7#b ,k4 #ag3bg1 #bh74 ,the result was that they adopted the ,jewish ritual1 but combined the worship of ,jehovah with that of their graven images 7verse #cc74 ,when the ,jews returned from ,babylon and began to rebuild the walls of ,jerusalem1 the ,samaritans offered their aid1 but this aid was indignantly refused 7,ezra #d and ,nehemiah #d74 ,hostility arose between ,jews and ,samaritans--a hostility which continued not only to the time of ,christ 7,john #d3i71 but even to the present day4 ,since the ,samaritan ,pentateuch substantially coincides with the ,hebrew ,pentateuch1 it furnishes us with a definite past date at which it certainly existed in nearly its present form4 ,it witnesses to the existence of our ,pentateuch in essentially its present form as far back as the time of ,ezra and ,nehemiah4 ,green1 ,higher ,criticism of the ,pentateuch1 #dd1 #de--8;,after being repulsed by the ,jews1 the ,samaritans1 to substantiate their claim of being sprung from ancient ,israel1 eagerly accepted the ,pentateuch which was brought them by a renegade priest40 ,w4 ,robertson ,smith1 in ,encyc4 ,brit41 #ba3bdd--8,the priestly law1 which is throughout based on the practice of the priests of ,jerusalem before the captivity1 was reduced to form after the exile1 and was first published by ,ezra as the law of the rebuilt temple of ,zion4 ,the ,samaritans must therefore have derived their ,pentateuch from the ,jews after ,ezra's reforms1 i4 e41 after #ddd ,b4 ,c4 ,before that time ,samaritanism cannot have existed in a form at all similar to that which we know2 but there must have been a community ready to accept the ,pentateuch40 ,see ,smith's ,bible ,dictionary1 art43 ,samaritan ,pentateuch2 ,hastings1 ,bible ,dictionary1 art43 ,samaria2 ,stanley ,leathes1 ,structure of the ,o4 ,t41 #a-da4 7f7 ,from the finding of 8the book of the law0 in the temple1 in the eighteenth year of ,king ,josiah1 or in #fba ,b4 ,c4 #b ,k4 #bb3h--8;,and ,hilkiah the high priest said unto ,shaphan the scribe1 ,i have found the book of the law in the house of ,jehovah40 #bc3b--8,the book of the covenant0 was read before the people by the king and proclaimed to be the law of the land4 ,curtis1 in ,hastings' ,bible ,dict41 #c3eif--8,the earliest written law or book of divine instruction of whose introduction or enactment an authentic account is given1 was ,deuteronomy or its main portion1 represented as found in the temple in the #ahth year of king ,josiah 7,b4 ,c4 #fba7 and proclaimed by the king as the law of the land4 ,from that time forward ,israel had a written law which the pious believer was commanded to ponder day and night 7,joshua #a3h2 ,ps4 #a3b72 and thus the ,torah1 as sacred literature1 formally commenced in ,israel4 ,this law aimed at a right application of ,mosaic principles40 ,ryle1 in ,hastings' ,bible ,dict41 #a3fjb--8,the law of ,deuteronomy represents an expansion and development of the ancient code contained in ,exodus #bj-bc1 and precedes the final formulation of the priestly ritual1 which only received its ultimate form in the last period of revising the structure of the ,pentateuch40 ,andrew ,harper1 on ,deuteronomy1 in ,expositor's ,bible3 8,deuteronomy does not claim to have been written by ,moses4 ,he is spoken of in the third person in the introduction and historical framework1 while the speeches of ,moses are in the first person4 ,in portions where the author speaks for himself1 the phrase 'beyond ,jordan' means east of ,jordan2 in the speeches of ,moses the phrase #8beyond ,jordan' means west of ,jordan2 and the only exception is ,deut4 #c3h1 which cannot originally have been part of the speech of ,moses4 ,but the style of both parts is the same1 and if the #crd person parts are by a later author1 the #ast person parts are by a later author also4 ,both differ from other speeches of ,moses in the ,pentateuch4 ,can the author be a contemporary writer who gives ,moses' words1 as ,john gave the words of ,jesus8 ,no1 for ,deuteronomy covers only the book of the ,covenant1 ,exodus #bj-bc4 ,it uses ,,je but not ,p1 with which ,,je is interwoven4 ,but ,,je appears in ,joshua and contributes to it an account of ,joshua's death4 ,,je speaks of kings in ,israel 7,gen4 #cf3ca-ci74 ,deuteronomy plainly belongs to the early centuries of the ,kingdom1 or to the middle of it40 ,bacon1 ,genesis of ,genesis1 #dc-di--8,the ,deuteronomic law was so short that ,shaphan could read it aloud before the king 7#b ,k4 #bb3aj7 and the king could read #8the whole of it' before the people 7#bc3b72 compare the reading of the ,pentateuch for a whole week 7,neh4 #h3b-ah74 ,it was in the form of a covenant2 it was distinguished by curses2 it was an expansion and modification1 fully within the legitimate province of the prophet1 of a ,torah of ,moses codified from the traditional form of at least a century before4 ,such a ,torah existed1 was attributed to ,moses1 and is now incorporated as #8the book of the covenant' in ,exodus #bj to #bd4 ,the year #fbj is therefore the terminus a quo of ,deuteronomy4 ,the date of the priestly code is #ddd ,b4 ,c40 ,sanday1 ,bampton ,lectures for #ahic1 grants 87#a7 the presence in the ,pentateuch of a considerable element which in its present shape is held by many to be not earlier than the captivity2 7#b7 the composition of the book of ,deuteronomy1 not long1 or at least not very long1 before its promulgation by king ,josiah in the year #fba1 which thus becomes a pivot-date in the history of ,hebrew literature40 7g7 ,from references in the prophets ,hosea 7,b4 ,c4 #gdc-gcg7 and ,amos 7#gei-gde7 to a course of divine teaching and revelation extending far back of their day4 ,hosea #h3ab--8;,i wrote for him the ten thousand things of my law02 here is asserted the existence prior to the time of the prophet1 not only of a law1 but of a written law4 ,all critics admit the book of ,hosea to be a genuine production of the prophet1 dating from the eighth century ,b4 ,c42 see ,green1 in ,presb4 ,rev41 #ahhf3ehe-fjh4 ,amos #b3d--8they have rejected the law of ,jehovah1 and have not kept his statutes02 here is proof that1 more than a century before the finding of ,deuteronomy in the temple1 ,israel was acquainted with ,god's law4 ,fisher1 ,nature and ,method of ,revelation1 #bf1 #bg--8,the lofty plane reached by the prophets was not reached at a single bound4444 ,there must have been a tap-root extending far down into the earth40 ,kurtz remarks that 8the later books of the ,o4 ,t4 would be a tree without roots1 if the composition of the ,pentateuch were transferred to a later period of ,hebrew history40 ,if we substitute for the word 8,pentateuch0 the words 8,book of the covenant10 we may assent to this dictum of ,kurtz4 ,there is sufficient evidence that1 before the times of ,hosea and ,amos1 ,israel possessed a written law--the law embraced in ,exodus #bj-bd--;but the ,pentateuch as we now have it1 including ,leviticus1 seems to date no further back than the time of ,jeremiah1 #dde ,b4 ,c4 ,the ,levitical law however was only the codification of statutes and customs whose origin lay far back in the past and which were believed to be only the natural expansion of the principles of ,mosaic legislation4 ,leathes1 ,structure of ,o4 ,t41 #ed--8,zeal for the restoration of the temple after the exile implied that it had long before been the centre of the national polity1 that there had been a ritual and a law before the exile40 ,present ,day ,tracts1 #c3eb--,levitical institutions could not have been first established by ,david4 ,it is inconceivable that he 8could have taken a whole tribe1 and no trace remain of so revolutionary a measure as the dispossessing them of their property to make them ministers of religion40 ,james ,robertson1 ,early ,history of ,israel3 8,the varied literature of #hej-gej ,b4 ,c4 implies the existence of reading and writing for some time before4 ,amos and ,hosea hold1 for the period succeeding ,moses1 the same scheme of history which modern critics pronounce late and unhistorical4 ,the eighth century ,b4 ,c4 was a time of broad historic day1 when ,israel had a definite account to give of itself and of its history4 ,the critics appeal to the prophets1 but they reject the prophets when these tell us that other teachers taught the same truth before them1 and when they declare that their nation had been taught a better religion and had declined from it1 in other words1 that there had been law long before their day4 ,the kings did not give law4 ,the priests presupposed it4 ,there must have been a formal system of law much earlier than the critics admit1 and also an earlier reference in their worship to the great events which made them a separate people40 ,and ,dillman goes yet further back and declares that the entire work of ,moses presupposes 8a preparatory stage of higher religion in ,abraham40 7h7 ,from the repeated assertions of ,scripture that ,moses himself wrote a law for his people1 confirmed as these are by evidence of literary and legislative activity in other nations far antedating his time4 ,ex4 #bd3d--8;,and ,moses wrote all the words of ,jehovah02 #cd3bg--8;,and ,jehovah said unto ,moses1 ,write thou these words3 for after the tenor of these words ,i have made a covenant with thee and with ,israel02 ,num4 #cc3b--8;,and ,moses wrote their goings out according to their journeys by the commandment of ,jehovah02 ,deut4 #ca3i--8;,and ,moses wrote this law1 and delivered it unto the priests the sons of ,levi1 that bare the ark of the covenant of ,jehovah1 and unto all the elders of ,israel02 #bb--8,so ,moses wrote this song the same day1 and taught it the children of ,israel02 #bd-bf--8;,and it came to pass1 when ,moses had made an end of writing the words of this law in a book1 until they were finished1 that ,moses commanded the ,levites1 that bare the ark of the covenant of ,jehovah1 saying1 ,take this book of the law1 and put it by the side of the ark of the covenant of ,jehovah your ,god1 that it may be there for a witness against thee40 ,the law here mentioned may possibly be only 8the book of the covenant0 7,ex4 #bj-bd71 and the speeches of ,moses in ,deuteronomy may have been orally handed down4 ,but the fact that ,moses was 8instructed in all the wisdom of the ,egyptians0 7,acts #g3bb71 together with the fact that the art of writing was known in ,egypt for many hundred years before his time1 make it more probable that a larger portion of the ,pentateuch was of his own composition4 ,kenyon1 in ,hastings' ,dict41 art43 ,writing1 dates the ,proverbs of ,ptah-hotep1 the first recorded literary composition in ,egypt1 at #cehj-cecf ,b4 ,c41 and asserts the free use of writing among the ,sumerian inhabitants of ,babylonia as early as #djjj ,b4 ,c4 ,the statutes of ,hammurabi king of ,babylon compare for extent with those of ,leviticus1 yet they date back to the time of ,abraham1 #bbjj ,b4 ,c41--indeed ,hammurabi is now regarded by many as the ,amraphel of ,gen4 #ad3a4 ,yet these statutes antedate ,moses by #gjj years4 ,it is interesting to observe that ,hammurabi professes to have received his statutes directly from the ,sun-god of ,sippar1 his capital city4 ,see translation by ,winckler1 in ,der alte ,orient1 #ig2 ,johns1 ,the ,oldest ,code of ,laws2 ,kelso1 in ,princeton ,theol4 ,rev41 ,july1 #aije3cii-dab--;,facts 8authenticate the traditional date of the ,book of the ,covenant1 overthrow the formula ,prophets and ,law1 restore the old order ,law and ,prophets1 and put into historical perspective the tradition that ,moses was the author of the ,sinaitic legislation40 ,as the controversy with regard to the genuineness of the ,old ,testament books has turned of late upon the claims of the ,higher ,criticism in general1 and upon the claims of the ,pentateuch in particular1 we subjoin separate notes upon these subjects4 ,the ,higher ,criticism in general4 ,higher ,criticism does not mean criticism in any invidious sense1 any more than ,kant's ,critique of ,pure ,reason was an unfavorable or destructive examination4 ,it is merely a dispassionate investigation of the authorship1 date and purpose of ,scripture books1 in the light of their composition1 style and internal characteristics4 ,as the ,lower ,criticism is a text-critique1 the ,higher ,criticism is a structure-critique4 ,a bright ,frenchman described a literary critic as one who rips open the doll to get at the sawdust there is in it4 ,this can be done with a sceptical and hostile spirit1 and there can be little doubt that some of the higher critics of the ,old ,testament have begun their studies with prepossessions against the supernatural1 which have vitiated all their conclusions4 ,these presuppositions are often unconscious1 but none the less influential4 ,when ,bishop ,colenso examined the ,pentateuch and ,joshua1 he disclaimed any intention of assailing the miraculous narratives as such2 as if he had said3 8,my dear little fish1 you need not fear me2 ,i do not wish to catch you2 ,i only intend to drain the pond in which you live40 ,to many scholars the waters at present seem very low in the ,hexateuch and indeed throughout the whole ,old ,testament4 ,shakespeare made over and incorporated many old ,chronicles of ,plutarch and ,holinshed1 and many ,italian tales and early tragedies of other writers2 but ,pericles and ,titus ,andronicus still pass current under the name of ,shakespeare4 ,we speak even now of 8,gesenius' ,hebrew ,grammar10 although of its twenty-seven editions the last fourteen have been published since his death1 and more of it has been written by other editors than ,gesenius ever wrote himself4 ,we speak of 8,webster's ,dictionary10 though there are in the 8,unabridged0 thousands of words and definitions that ,webster never saw4 ,francis ,brown3 8,a modern writer masters older records and writes a wholly new book4 ,not so with eastern historians4 ,the latest comer1 as ,renan says1 #8absorbs his predecessors without assimilating them1 so that the most recent has in its belly the fragments of the previous works in a raw state4' ,the ,diatessaron of ,tatian is a parallel to the composite structure of the ,o4 ,t4 books4 ,one passage yields the following3 ,mat4 #ba3ab;a2 ,john #b3ad;a2 ,mat4 #ba3ab;b2 ,john #b3ad;b1 #ae2 ,mat4 #ba3ab;c1 #ac2 ,john #b3af2 ,mark #aa3af2 ,john #b3ag-bb2 all succeeding each other without a break40 ,gore1 ,lux ,mundi1 #cec--8,there is nothing materially untruthful1 though there is something uncritical1 in attributing the whole legislation to ,moses acting under the divine command4 ,it would be only of a piece with the attribution of the collection of ,psalms to ,david1 and of ,proverbs to ,solomon40 ,the opponents of the ,higher ,criticism have much to say in reply4 ,sayce1 ,early ,history of the ,hebrews1 holds that the early chapters of ,genesis were copied from ,babylonian sources1 but he insists upon a ,mosaic or pre-,mosaic date for the copying4 ,hilprecht however declares that the monotheistic faith of ,israel could never have proceeded 8from the ,babylonian mountain of gods--that charnel-house full of corruption and dead men's bones40 ,bissell1 ,genesis ,printed in ,colors1 ,introd41 iv--8,it is improbable that so many documentary histories existed so early1 or if existing that the compiler should have attempted to combine them4 ,strange that the earlier should be ,j and should use the word #8,jehovah1' while the later ,p should use the word #8,elohim1' when #8,jehovah' would have far better suited the ,priests' ,code4444 xiii--,the ,babylonian tablets contain in a continuous narrative the more prominent facts of both the alleged ,elohistic and ,jehovistic sections of ,genesis1 and present them mainly in the ,biblical order4 ,several hundred years before ,moses what the critics call two were already one4 ,it is absurd to say that the unity was due to a redactor at the period of the exile1 #ddd ,b4 ,c4 ,he who believes that ,god revealed himself to primitive man as one ,god1 will see in the ,akkadian story a polytheistic corruption of the original monotheistic account40 ,we must not estimate the antiquity of a pair of boots by the last patch which the cobbler has added2 nor must we estimate the antiquity of a ,scripture book by the glosses and explanations added by later editors4 ,as the ,london ,spectator remarks on the ,homeric problem3 8,it is as impossible that a first-rate poem or work of art should be produced without a great master-mind which first conceives the whole1 as that a fine living bull should be developed out of beef-sausages40 ,as we shall proceed to show1 however1 these utterances overestimate the unity of the ,pentateuch and ignore some striking evidences of its gradual growth and composite structure4 ,the ,authorship of the ,pentateuch in particular4 ,recent critics1 especially ,kuenen and ,robertson ,smith1 have maintained that the ,pentateuch is ,mosaic only in the sense of being a gradually growing body of traditional law1 which was codified as late as the time of ,ezekiel1 and1 as the development of the spirit and teachings of the great law-giver1 was called by a legal fiction after the name of ,moses and was attributed to him4 ,the actual order of composition is therefore3 7#a7 ,book of the ,covenant 7,exodus #bj-bc72 7#b7 ,deuteronomy2 7#c7 ,leviticus4 ,among the reasons assigned for this view are the facts 7a7 that ,deuteronomy ends with an account of ,moses' death1 and therefore could not have been written by ,moses2 7b7 that in ,leviticus ,levites are mere servants to the priests1 while in ,deuteronomy the priests are officiating ,levites1 or1 in other words1 all the ,levites are priests2 7c7 that the books of ,judges and of #a ,samuel1 with their record of sacrifices offered in many places1 give no evidence that either ,samuel or the nation of ,israel had any knowledge of a law confining worship to a local sanctuary4 ,see ,kuenen1 ,prophets and ,prophecy in ,israel2 ,wellhausen1 ,geschichte ,israels1 ,band #a2 and art43 ,israel1 in ,encyc4 ,brit41 #ac3cih1 #cii1 #dae2 ,w4 ,robertson ,smith1 ,o4 ,t4 in ,jewish ,church1 #cjf1 #chf1 and ,prophets of ,israel2 ,hastings1 ,bible ,dict41 arts43 ,deuteronomy1 ,hexateuch1 and ,canon of the ,o4 ,t4 ,it has been urged in reply1 7#a7 that ,moses may have written1 not autographically1 but through a scribe 7perhaps ,joshua71 and that this scribe may have completed the history in ,deuteronomy with the account of ,moses' death2 7#b7 that ,ezra or subsequent prophets may have subjected the whole ,pentateuch to recension1 and may have added explanatory notes2 7#c7 that documents of previous ages may have been incorporated1 in course of its composition by ,moses1 or subsequently by his successors2 7#d7 that the apparent lack of distinction between the different classes of ,levites in ,deuteronomy may be explained by the fact that1 while ,leviticus was written with exact detail for the priests1 ,deuteronomy is the record of a brief general and oral summary of the law1 addressed to the people at large and therefore naturally mentioning the clergy as a whole2 7#e7 that the silence of the book of ,judges as to the ,mosaic ritual may be explained by the design of the book to describe only general history1 and by the probability that at the tabernacle a ritual was observed of which the people in general were ignorant4 ,sacrifices in other places only accompanied special divine manifestations which made the recipient temporarily a priest4 ,even if it were proved that the law with regard to a central sanctuary was not observed1 it would not show that the law did not exist1 any more than violation of the second commandment by ,solomon proves his ignorance of the decalogue1 or the medival neglect of the ,n4 ,t4 by the ,roman church proves that the ,n4 ,t4 did not then exist4 ,we cannot argue that 8where there was transgression1 there was no law0 7,watts1 ,new ,apologetic1 #hc1 and ,the ,newer ,criticism74 ,in the light of recent research1 however1 we cannot regard these replies as satisfactory4 ,woods1 in his article on the ,hexateuch1 ,hastings' ,dictionary1 #b3cfe1 presents a moderate statement of the results of the higher criticism which commends itself to us as more trustworthy4 ,he calls it a theory of stratification1 and holds that 8certain more or less independent documents1 dealing largely with the same series of events1 were composed at different periods1 or1 at any rate1 under different auspices1 and were afterwards combined1 so that our present ,hexateuch1 which means our ,pentateuch with the addition of ,joshua1 contains these several different literary strata4444 ,the main grounds for accepting this hypothesis of stratification are 7#a7 that the various literary pieces1 with very few exceptions1 will be found on examination to arrange themselves by common characteristics into comparatively few groups2 7#b7 that an original consecution of narrative may be frequently traced between what in their present form are isolated fragments4 8,this will be better understood by the following illustration4 ,let us suppose a problem of this kind3 ,given a patchwork quilt1 explain the character of the original pieces out of which the bits of stuff composing the quilt were cut4 ,first1 we notice that1 however well the colors may blend1 however nice and complete the whole may look1 many of the adjoining pieces do not agree in material1 texture1 pattern1 color1 or the like4 ,ergo1 they have been made up out of very different pieces of stuff4444 ,but suppose we further discover that many of the bits1 though now separated1 are like one another in material1 texture1 etc41 we may conjecture that these have been cut out of one piece4 ,but we shall prove this beyond reasonable doubt if we find that several bits when unpicked fit together1 so that the pattern of one is continued in the other2 and1 moreover1 that if all of like character are sorted out1 they form1 say1 four groups1 each of which was evidently once a single piece of stuff1 though parts of each are found missing1 because1 no doubt1 they have not been required to make the whole4 ,but we make the analogy of the ,hexateuch even closer1 if we further suppose that in certain parts of the quilt the bits belonging to1 say1 two of these groups are so combined as to form a subsidiary pattern within the larger pattern of the whole quilt1 and had evidently been sewed together before being connected with other parts of the quilt2 and we may make it even closer still1 if we suppose that1 besides the more important bits of stuff1 smaller embellishments1 borderings1 and the like1 had been added so as to improve the general effect of the whole40 ,the author of this article goes on to point out three main portions of the ,hexateuch which essentially differ from each other4 ,there are three distinct codes3 the ,covenant code 7,c--,ex4 #bj3bb to #bc3cc1 and #bd3c-h71 the ,deuteronomic code 7,d71 and the ,priestly code 7,p74 ,these codes have peculiar relations to the narrative portions of the ,hexateuch4 ,in ,genesis1 for example1 8the greater part of the book is divided into groups of longer or shorter pieces1 generally paragraphs or chapters1 distinguished respectively by the almost exclusive use of ,elohim or ,jehovah as the name of ,god40 ,let us call these portions ,j and ,e4 ,but we find such close affinities between ,c and ,,je1 that we may regard them as substantially one4 8,we shall find that the larger part of the narratives1 as distinct from the laws1 of ,exodus and ,numbers belong to ,,je2 whereas1 with special exceptions1 the legal portions belong to ,p4 ,in the last chapters of ,deuteronomy and in the whole of ,joshua we find elements of ,,je4 ,in the latter book we also find elements which connect it with ,d4 8,it should be observed that not only do we find here and there separate pieces in the ,hexateuch1 shown by their characters to belong to these three sources1 ,,je1 ,d1 and ,p1 but the pieces will often be found connected together by an obvious continuity of subject when pieced together1 like the bits of patchwork in the illustration with which we started4 ,for example1 if we read continuously ,gen4 #aa3bg-cc2 #ab3d;b1 #e2 #ac3f;a1 #aa;b1 #ab;a2 #af3a;a1 #c1 #ae1 #af2 #ag2 #ai3bi2 #ba3a;a1 #b;b-#e2 #bc2 #be3g-aa;a--passages mainly1 on other grounds1 attributed to ,p1 we get an almost continuous and complete1 though very concise1 account of ,abraham's life40 ,we may concede the substantial correctness of the view thus propounded4 ,it simply shows ,god's actual method in making up the record of his revelation4 ,we may add that any scholar who grants that ,moses did not himself write the account of his own death and burial in the last chapter of ,deuteronomy1 or who recognizes two differing accounts of creation in ,genesis #a and #b1 has already begun an analysis of the ,pentateuch and has accepted the essential principles of the higher criticism4 ,in addition to the literature already referred to mention may also be made of ,driver's ,introd4 to ,o4 ,t41 #aah-aej1 and ,deuteronomy1 ,introd42 ,w4 ,r4 ,harper1 in ,hebraica1 ,oct4-,dec4 #ahhh1 and ,w4 ,h4 ,green's reply in ,hebraica4 ,jan4-,apr4 #ahhi2 also ,green1 ,the ,unity of the ,book of ,genesis1 ,moses and the ,prophets1 ,hebrew ,feasts1 and ,higher ,criticism of the ,pentateuch2 with articles by ,green in ,presb4 ,rev41 ,jan4 #ahhb and ,oct4 #ahhf2 ,howard ,osgood1 in ,essays on ,pentateuchal ,criticism1 and in ,bib4 ,sac41 ,oct4 #ahhh1 and ,july1 #ahic2 ,watts1 ,the ,newer ,criticism1 and ,new ,apologetic1 #hc2 ,presb4 ,rev41 arts4 by ,h4 ,p4 ,smith1 ,april1 #ahhb1 and by ,f4 ,l4 ,patton1 #ahhc3cda-daj2 ,bib4 ,sac41 ,april1 #ahhb3bia-cdd1 and by ,g4 ,f4 ,wright1 ,july1 #ahih3eae-ebe2 ,brit4 ,quar41 ,july1 #ahha3abc2 ,jan4 #ahhd3ach-adc2 ,mead1 ,supernatural ,revelation1 #cgc-che2 ,stebbins1 ,a ,study in the ,pentateuch2 ,bissell1 ,historic ,origin of the ,bible1 #bgg-cdb1 and ,the ,pentateuch1 its ,authorship and ,structure2 ,bartlett1 ,sources of ,history in the ,pentateuch1 #ahj-baf1 and ,the ,veracity of the ,hexateuch2 ,murray1 ,origin and ,growth of the ,psalms1 #eh2 ,payne-,smith1 in ,present ,day ,tracts1 #c3 no4 #ae2 ,edersheim1 ,prophecy and ,history2 ,kurtz1 ,hist4 ,old ,covenant1 #a3df2 ,perowne1 in ,contemp4 ,rev41 ,jan4 and ,feb4 #ahhh2 ,chambers1 ,moses and his ,recent ,critics2 ,terry1 ,moses and the ,prophets2 ,davis1 ,dictionary of the ,bible1 art43 ,pentateuch2 ,willis ,j4 ,beecher1 ,the ,prophets and the ,promise2 ,orr1 ,problem of the ,o4 ,t41 #cbf-cbi4 ,,ii4 ,credibility of the ,writers of the ,scriptures4 ,we shall attempt to prove this only of the writers of the gospels2 for if they are credible witnesses1 the credibility of the ,old ,testament1 to which they bore testimony1 follows as a matter of course4 #a4 ,they are capable or competent witnesses1--that is1 they possessed actual knowledge with regard to the facts they professed to relate4 7a7 ,they had opportunities of observation and inquiry4 7b7 ,they were men of sobriety and discernment1 and could not have been themselves deceived4 7c7 ,their circumstances were such as to impress deeply upon their minds the events of which they were witnesses4 #b4 ,they are honest witnesses4 ,this is evident when we consider that3 7a7 ,their testimony imperiled all their worldly interests4 7b7 ,the moral elevation of their writings1 and their manifest reverence for truth and constant inculcation of it1 show that they were not wilful deceivers1 but good men4 7c7 ,there are minor indications of the honesty of these writers in the circumstantiality of their story1 in the absence of any expectation that their narratives would be questioned1 in their freedom from all disposition to screen themselves or the apostles from censure4 ,lessing says that ,homer never calls ,helen beautiful1 but he gives the reader an impression of her surpassing loveliness by portraying the effect produced by her presence4 ,so the evangelists do not describe ,jesus' appearance or character1 but lead us to conceive the cause that could produce such effects4 ,gore1 ,incarnation1 #gg--8,pilate1 ,caiaphas1 ,herod1 ,judas1 are not abused1--they are photographed4 ,the sin of a ,judas and a ,peter is told with equal simplicity4 ,such fairness1 wherever you find it1 belongs to a trustworthy witness40 #c4 ,the writings of the evangelists mutually support each other4 ,we argue their credibility upon the ground of their number and of the consistency of their testimony4 ,while there is enough of discrepancy to show that there has been no collusion between them1 there is concurrence enough to make the falsehood of them all infinitely improbable4 ,four points under this head deserve mention3 7a7 ,the evangelists are independent witnesses4 ,this is sufficiently shown by the futility of the attempts to prove that any one of them has abridged or transcribed another4 7b7 ,the discrepancies between them are none of them irreconcilable with the truth of the recorded facts1 but only present those facts in new lights or with additional detail4 7c7 ,that these witnesses were friends of ,christ does not lessen the value of their united testimony1 since they followed ,christ only because they were convinced that these facts were true4 7d7 ,while one witness to the facts of ,christianity might establish its truth1 the combined evidence of four witnesses gives us a warrant for faith in the facts of the gospel such as we possess for no other facts in ancient history whatsoever4 ,the same rule which would refuse belief in the events recorded in the gospels 8would throw doubt on any event in history40 ,no man does or can write his own signature twice precisely alike4 ,when two signatures1 therefore1 purporting to be written by the same person1 are precisely alike1 it is safe to conclude that one of them is a forgery4 ,compare the combined testimony of the evangelists with the combined testimony of our five senses4 8,let us assume10 says ,dr4 ,c4 ,e4 ,rider1 8that the chances of deception are as one to ten when we use our eyes alone1 one to twenty when we use our ears alone1 and one to forty when we use our sense of touch alone2 what are the chances of mistake when we use all these senses simultaneously8 ,the true result is obtained by multiplying these proportions together4 ,this gives one to eight thousand40 #d4 ,the conformity of the gospel testimony with experience4 ,we have already shown that1 granting the fact of sin and the need of an attested revelation from ,god1 miracles can furnish no presumption against the testimony of those who record such a revelation1 but1 as essentially belonging to such a revelation1 miracles may be proved by the same kind and degree of evidence as is required in proof of any other extraordinary facts4 ,we may assert1 then1 that in the ,new ,testament histories there is no record of facts contrary to experience1 but only a record of facts not witnessed in ordinary experience--of facts1 therefore1 in which we may believe1 if the evidence in other respects is sufficient4 #e4 ,coincidence of this testimony with collateral facts and circumstances4 ,under this head we may refer to 7a7 the numberless correspondences between the narratives of the evangelists and contemporary history2 7b7 the failure of every attempt thus far to show that the sacred history is contradicted by any single fact derived from other trustworthy sources2 7c7 the infinite improbability that this minute and complete harmony should ever have been secured in fictitious narratives4 #f4 ,conclusion from the argument for the credibility of the writers of the gospels4 ,these writers having been proved to be credible witnesses1 their narratives1 including the accounts of the miracles and prophecies of ,christ and his apostles1 must be accepted as true4 ,but ,god would not work miracles or reveal the future to attest the claims of false teachers4 ,christ and his apostles must1 therefore1 have been what they claimed to be1 teachers sent from ,god1 and their doctrine must be what they claimed it to be1 a revelation from ,god to men4 ,on the whole subject1 see ,ebrard1 ,wissensch4 ,kritik der evang4 ,geschichte2 ,greenleaf1 ,testimony of the ,evangelists1 #cj1 #ca2 ,starkie on ,evidence1 #gcd2 ,whately1 ,historic ,doubts as to ,napoleon ,buonaparte2 ,haley1 ,examination of ,alleged ,discrepancies2 ,smith's ,voyage and ,shipwreck of ,st4 ,paul2 ,paley1 ,horse ,paulin2 ,birks1 in ,strivings for the ,faith1 #cg-gb--8;,discrepancies are like the slight diversities of the different pictures of the stereoscope40 ,renan calls the land of ,palestine a fifth gospel4 ,weiss contrasts the ,apocryphal ,gospels1 where there is no historical setting and all is in the air1 with the evangelists1 where time and place are always stated4 ,no modern apologist has stated the argument for the credibility of the ,new ,testament with greater clearness and force than ,paley1--,evidences1 chapters #h and #aj--8,no historical fact is more certain than that the original propagators of the gospel voluntarily subjected themselves to lives of fatigue1 danger1 and suffering1 in the prosecution of their undertaking4 ,the nature of the undertaking1 the character of the persons employed in it1 the opposition of their tenets to the fixed expectations of the country in which they at first advanced them1 their undissembled condemnation of the religion of all other countries1 their total want of power1 authority1 or force1 render it in the highest degree probable that this must have been the case4 8,the probability is increased by what we know of the fate of the ,founder of the institution1 who was put to death for his attempt1 and by what we also know of the cruel treatment of the converts to the institution within thirty years after its commencement--both which points are attested by heathen writers1 and1 being once admitted1 leave it very incredible that the primitive emissaries of the religion who exercised their ministry first amongst the people who had destroyed their ,master1 and afterwards amongst those who persecuted their converts1 should themselves escape with impunity or pursue their purpose in ease and safety4 8,this probability1 thus sustained by foreign testimony1 is advanced1 ,i think1 to historical certainty by the evidence of our own books1 by the accounts of a writer who was the companion of the persons whose sufferings he relates1 by the letters of the persons themselves1 by predictions of persecutions1 ascribed to the ,founder of the religion1 which predictions would not have been inserted in this history1 much less1 studiously dwelt upon1 if they had not accorded with the event1 and which1 even if falsely ascribed to him1 could only have been so ascribed because the event suggested them2 lastly1 by incessant exhortations to fortitude and patience1 and by an earnestness1 repetition and urgency upon the subject which were unlikely to have appeared1 if there had not been1 at the time1 some extraordinary call for the exercise of such virtues4 ,it is also made out1 ,i think1 with sufficient evidence1 that both the teachers and converts of the religion1 in consequence of their new profession1 took up a new course of life and conduct4 8,the next great question is1 what they did this for4 ,it was for a miraculous story of some kind1 since for the proof that ,jesus of ,nazareth ought to be received as the ,messiah1 or as a messenger for ,god1 they neither had nor could have anything but miracles to stand upon4444 ,if this be so1 the religion must be true4 ,these men could not be deceivers4 ,by only not bearing testimony1 they might have avoided all these sufferings and lived quietly4 ,would men in such circumstances pretend to have seen what they never saw1 assert facts which they had no knowledge of1 go about lying to teach virtue1 and though not only convinced of ,christ's being an impostor1 but having seen the success of his imposture in his crucifixion1 yet persist in carrying it on1 and so persist as to bring upon themselves1 for nothing1 and with a full knowledge of the consequences1 enmity and hatred1 danger and death80 ,those who maintain this1 moreover1 require us to believe that the ,scripture writers were 8villains for no end but to teach honesty1 and martyrs without the least prospect of honor or advantage40 ,imposture must have a motive4 ,the self-devotion of the apostles is the strongest evidence of their truth1 for even ,hume declares that 8we cannot make use of a more convincing argument in proof of honesty than to prove that the actions ascribed to any persons are contrary to the course of nature1 and that no human motives1 in such circumstances1 could ever induce them to such conduct40 ,,iii4 ,the ,supernatural ,character of the ,scripture ,teaching4 #a4 ,scripture teaching in general4 ,a4 ,the ,bible is the work of one mind4 7a7 ,in spite of its variety of authorship and the vast separation of its writers from one another in point of time1 there is a unity of subject1 spirit1 and aim throughout the whole4 ,we here begin a new department of ,christian evidences4 ,we have thus far only adduced external evidence4 ,we now turn our attention to internal evidence4 ,the relation of external to internal evidence seems to be suggested in ,christ's two questions in ,mark #h3bg1 #bi--8,who do men say that ,i am8444 who say ye that ,i am80 ,the unity in variety displayed in ,scripture is one of the chief internal evidences4 ,this unity is indicated in our word 8,bible10 in the singular number4 ,yet the original word was 8,biblia10 a plural number4 ,the world has come to see a unity in what were once scattered fragments3 the many 8,biblia0 have become one 8,bible40 ,in one sense ,r4 ,w4 ,emerson's contention is true3 8,the ,bible is not a book1--it is a literature40 ,but we may also say1 and with equal truth3 8,the ,bible is not simply a collection of books1--it is a book40 ,the ,bible is made up of sixty-six books1 by forty writers1 of all ranks1--shepherds1 fishermen1 priests1 warriors1 statesmen1 kings1--composing their works at intervals through a period of seventeen centuries4 ,evidently no collusion between them is possible4 ,scepticism tends ever to ascribe to the ,scriptures greater variety of authorship and date1 but all this only increases the wonder of the ,bible's unity4 ,if unity in a half dozen writers is remarkable1 in forty it is astounding4 8,the many diverse instruments of this orchestra play one perfect tune3 hence we feel that they are led by one master and composer40 ,yet it takes the same ,spirit who inspired the ,bible to teach its unity4 ,the union is not an external or superficial one1 but one that is internal and spiritual4 7b7 ,not one moral or religious utterance of all these writers has been contradicted or superseded by the utterances of those who have come later1 but all together constitute a consistent system4 ,here we must distinguish between the external form and the moral and religious substance4 ,jesus declares in ,mat4 #e3ba1 #bb1 #bg1 #bh1 #cc1 #cd1 #ch1 #ci1 #dc1 #dd1 8,ye have heard that it was said to them of old time 444 but ,i say unto you10 and then he seems at first sight to abrogate certain original commands4 ,but he also declares in this connection1 ,mat4 #e3ag1 #ah--8,think not ,i am come to destroy the law or the prophets3 ,i came not to destroy but to fulfil4 ,for verily ,i say unto you1 ,till heaven and earth pass away1 one jot or one tittle shall in no wise pass away from the law1 till all things be accomplished40 ,christ's new commandments only bring out the inner meaning of the old4 ,he fulfils them not in their literal form but in their essential spirit4 ,so the ,new ,testament completes the revelation of the ,old ,testament and makes the ,bible a perfect unity4 ,in this unity the ,bible stands alone4 ,hindu1 ,persian1 and ,chinese religious books contain no consistent system of faith4 ,there is progress in revelation from the earlier to the later books of the ,bible1 but this is not progress through successive steps of falsehood2 it is rather progress from a less to a more clear and full unfolding of the truth4 ,the whole truth lay germinally in the protevangelium uttered to our first parents 7,gen4 #c3ae--the seed of the woman should bruise the serpent's head74 7c7 ,each of these writings1 whether early or late1 has represented moral and religious ideas greatly in advance of the age in which it has appeared1 and these ideas still lead the world4 ,all our ideas of progress1 with all the forward-looking spirit of modern ,christendom1 are due to ,scripture4 ,the classic nations had no such ideas and no such spirit1 except as they caught them from the ,hebrews4 ,virgil's prophecy1 in his fourth ,eclogue1 of a coming virgin and of the reign of ,saturn and of the return of the golden age1 was only the echo of the ,sibylline books and of the hope of a ,redeemer with which the ,jews had leavened the whole ,roman world2 see ,a4 ,h4 ,strong1 ,the ,great ,poets and their ,theology1 #id-if4 7d7 ,it is impossible to account for this unity without supposing such a supernatural suggestion and control that the ,bible1 while in its various parts written by human agents1 is yet equally the work of a superhuman intelligence4 ,we may contrast with the harmony between the different ,scripture writers the contradictions and refutations which follow merely human philosophies--e4 g41 the ,hegelian idealism and the ,spencerian materialism4 ,hegel is 8a name to swear at1 as well as to swear by40 ,dr4 ,stirling1 in his ,secret of ,hegel1 8kept all the secret to himself1 if he ever knew it40 ,a certain ,frenchman once asked ,hegel if he could not gather up and express his philosophy in one sentence for him4 8,no10 ,hegel replied1 8at least not in ,french40 ,if ,talleyrand's maxim be true that whatever is not intelligible is not ,french1 ,hegel's answer was a correct one4 ,hegel said of his disciples3 8,there is only one man living who understands me1 and he does not40 ,goeschel1 ,gabler1 ,daub1 ,marheinecke1 ,erdmann1 are ,hegel's right wing1 or orthodox representatives and followers in theology2 see ,sterrett1 ,hegel's ,philosophy of ,religion4 ,hegel is followed by ,alexander and ,bradley in ,england1 but is opposed by ,seth and ,schiller4 ,upton1 ,hibbert ,lectures1 #bgi-cjj1 gives a valuable estimate of his position and influence3 ,hegel is all thought and no will4 ,prayer has no effect on ,god1--it is a purely psychological phenomenon4 ,there is no free-will1 and man's sin as much as man's holiness is a manifestation of the ,eternal4 ,evolution is a fact1 but it is only fatalistic evolution4 ,hegel notwithstanding did great service by substituting knowledge of reality for the oppressive ,kantian relativity1 and by banishing the old notion of matter as a mysterious substance wholly unlike and incompatible with the properties of mind4 ,he did great service also by showing that the interactions of matter and mind are explicable only by the presence of the ,absolute ,whole in every part1 though he erred greatly by carrying that idea of the unity of ,god and man beyond its proper limits1 and by denying that ,god has given to the will of man any power to put itself into antagonism to ,his ,will4 ,hegel did great service by showing that we cannot know even the part without knowing the whole1 but he erred in teaching1 as ,t4 ,h4 ,green did1 that the relations constitute the reality of the thing4 ,he deprives both physical and psychical existences of that degree of selfhood or independent reality which is essential to both science and religion4 ,we want real force1 and not the mere idea of force2 real will1 and not mere thought4 ,b4 ,this one mind that made the ,bible is the same mind that made the soul1 for the ,bible is divinely adapted to the soul1 7a7 ,it shows complete acquaintance with the soul4 ,the ,bible addresses all parts of man's nature4 ,there are ,law and ,epistles for man's reason2 ,psalms and ,gospels for his affections2 ,prophets and ,revelations for his imagination4 ,hence the popularity of the ,scriptures4 ,their variety holds men4 ,the ,bible has become interwoven into modern life4 ,law1 literature1 art1 all show its moulding influence4 7b7 ,it judges the soul--contradicting its passions1 revealing its guilt1 and humbling its pride4 ,no product of mere human nature could thus look down upon human nature and condemn it4 ,the ,bible speaks to us from a higher level4 ,the ,samaritan woman's words apply to the whole compass of divine revelation2 it tells us all things that ever we did 7,john #d3bi74 ,the ,brahmin declared that ,romans #a1 with its description of heathen vices1 must have been forged after the missionaries came to ,india4 7c7 ,it meets the deepest needs of the soul--by solutions of its problems1 disclosures of ,god's character1 presentations of the way of pardon1 consolations and promises for life and death4 ,neither ,socrates nor ,seneca sets forth the nature1 origin and consequences of sin as committed against the holiness of ,god1 nor do they point out the way of pardon and renewal4 ,the ,bible teaches us what nature cannot1 viz43 ,god's creatorship1 the origin of evil1 the method of restoration1 the certainty of a future state1 and the principle of rewards and punishments there4 7d7 ,yet it is silent upon many questions for which writings of merely human origin seek first to provide solutions4 ,compare the account of ,christ's infancy in the gospels with the fables of the ,apocryphal ,new ,testament2 compare the scant utterances of ,scripture with regard to the future state with ,mohammed's and ,swedenborg's revelations of ,paradise4 ,see ,alexander ,mc,laren's sermon on ,the ,silence of ,scripture1 in his book entitled3 ,christ in the ,heart1 #aca-ada4 7e7 ,there are infinite depths and inexhaustible reaches of meaning in ,scripture1 which difference it from all other books1 and which compel us to believe that its author must be divine4 ,sir ,walter ,scott1 on his death bed3 8,bring me the ,book60 8,what book80 said ,lockhart1 his son-in-law4 8,there is but one book60 said the dying man4 ,rville concludes an ,essay in the ,revue des deux ,mondes 7#ahfd73 8,one day the question was started1 in an assembly1 what book a man condemned to lifelong imprisonment1 and to whom but one book would be permitted1 had better take into his cell with him4 ,the company consisted of ,catholics1 ,protestants1 philosophers and even materialists1 but all agreed that their choice would fall only on the ,bible40 ,on the whole subject1 see ,garbett1 ,god's ,word ,written1 #c-ef2 ,luthardt1 ,saving ,truths1 #baj2 ,rogers1 ,superhuman ,origin of ,bible1 #aee-aha2 ,w4 ,l4 ,alexander1 ,connection and ,harmony of ,o4 ,t4 and ,n4 ,t42 ,stanley ,leathes1 ,structure of the ,o4 ,t42 ,bernard1 ,progress of ,doctrine in the ,n4 ,t42 ,rainy1 ,delivery and ,development of ,doctrine2 ,titcomb1 in ,strivings for the ,faith2 ,immer1 ,hermeneutics1 #ia2 ,present ,day ,tracts1 #d3 no4 #bc2 #e3 no4 #bh2 #f3 no4 #ca2 ,lee on ,inspiration1 #bf-cb4 #b4 ,moral ,system of the ,new ,testament4 ,the perfection of this system is generally conceded4 ,all will admit that it greatly surpasses any other system known among men4 ,among its distinguishing characteristics may be mentioned3 7a7 ,its comprehensiveness1--including all human duties in its code1 even the most generally misunderstood and neglected1 while it permits no vice whatsoever4 ,buddhism regards family life as sinful4 ,suicide was commended by many ancient philosophers4 ,among the ,spartans to steal was praiseworthy1--only to be caught stealing was criminal4 ,classic times despised humility4 ,thomas ,paine said that ,christianity cultivated 8the spirit of a spaniel10 and ,john ,stuart ,mill asserted that ,christ ignored duty to the state4 ,yet ,peter urges ,christians to add to their faith manliness1 courage1 heroism 7#b ,pet4 #a3e--8;in your faith supply virtue071 and ,paul declares the state to be ,god's ordinance 7,rom4 #ac3a--8,let every soul be in subjection to the higher powers3 for there is no power but of ,god2 and the powers that be are ordained of ,god074 ,patriotic defence of a nation's unity and freedom has always found its chief incitement and ground in these injunctions of ,scripture4 ,e4 ,g4 ,robinson3 8,christian ethics do not contain a particle of chaff1--all is pure wheat40 7b7 ,its spirituality1--accepting no merely external conformity to right precepts1 but judging all action by the thoughts and motives from which it springs4 ,the superficiality of heathen morals is well illustrated by the treatment of the corpse of a priest in ,siam3 the body is covered with gold leaf1 and then is left to rot and shine4 ,heathenism divorces religion from ethics4 ,external and ceremonial observances take the place of purity of heart4 ,the ,sermon on the ,mount on the other hand pronounces blessing only upon inward states of the soul4 ,ps4 #ea3f--8;,behold1 thou desirest truth in the inward parts1 and in the hidden part thou wilt make me to know wisdom02 ,micah #f3h--8what doth ,jehovah require of thee1 but to do justly1 and to love kindness1 and to walk humbly with thy ,god80 7c7 ,its simplicity1--inculcating principles rather than imposing rules2 reducing these principles to an organic system2 and connecting this system with religion by summing up all human duty in the one command of love to ,god and man4 ,christianity presents no extensive code of rules1 like that of the ,pharisees or of the ,jesuits4 ,such codes break down of their own weight4 ,the laws of the ,state of ,new ,york alone constitute a library of themselves1 which only the trained lawyer can master4 ,it is said that ,mohammedanism has recorded sixty-five thousand special instances in which the reader is directed to do right4 ,it is the merit of ,jesus' system that all its requisitions are reduced to unity4 ,mark #ab3bi-ca--8;,hear1 ,o ,israel2 ,the ,lord our ,god1 the ,lord is one3 and thou shalt love the ,lord thy ,god with all thy heart1 and with all thy soul1 and with all thy mind1 and with all thy strength4 ,the second is this3 ,thou shalt love thy neighbor as thyself4 ,there is none other commandment greater than these40 ,wendt1 ,teaching of ,jesus1 #b3chd-had1 calls attention to the inner unity of ,jesus' teaching4 ,the doctrine that ,god is a loving ,father is applied with unswerving consistency4 ,jesus confirmed whatever was true in the ,o4 ,t41 and he set aside the unworthy4 ,he taught not so much about ,god1 as about the kingdom of ,god1 and about the ideal fellowship between ,god and men4 ,morality was the necessary and natural expression of religion4 ,in ,christ teaching and life were perfectly blended4 ,he was the representative of the religion which he taught4 7d7 ,its practicality1--exemplifying its precepts in the life of ,jesus ,christ2 and1 while it declares man's depravity and inability in his own strength to keep the law1 furnishing motives to obedience1 and the divine aid of the ,holy ,spirit to make this obedience possible4 ,revelation has two sides3 ,moral law1 and provision for fulfilling the moral law that has been broken4 ,heathen systems can incite to temporary reformations1 and they can terrify with fears of retribution4 ,but only ,god's regenerating grace can make the tree good1 in such a way that its fruit will be good also 7,mat4 #ab3cc74 ,there is a difference between touching the pendulum of the clock and winding it up1--the former may set it temporarily swinging1 but only the latter secures its regular and permanent motion4 ,the moral system of the ,n4 ,t4 is not simply law1--it is also grace3 ,john #a3ag--8the law was given through ,moses2 grace and truth came through ,jesus ,christ40 ,dr4 ,william ,ashmore's tract represents a ,chinaman in a pit4 ,confucius looks into the pit and says3 8,if you had done as ,i told you1 you would never have gotten in40 ,buddha looks into the pit and says3 8,if you were up here ,i would show you what to do40 ,so both ,confucius and ,buddha pass on4 ,but ,jesus leaps down into the pit and helps the poor ,chinaman out4 ,at the ,parliament of ,religions in ,chicago there were many ideals of life propounded1 but no religion except ,christianity attempted to show that there was any power given to realize these ideals4 ,when ,joseph ,cook challenged the priests of the ancient religions to answer ,lady ,macbeth's question3 8,how cleanse this red right hand80 the priests were dumb4 ,but ,christianity declares that 8the blood of ,jesus his ,son cleanseth us from all sin0 7#a ,john #a3g74 ,e4 ,g4 ,robinson3 ,christianity differs from all other religions in being 7#a7 a historical religion2 7#b7 in turning abstract law into a person to be loved2 7#c7 in furnishing a demonstration of ,god's love in ,christ2 7#d7 in providing atonement for sin and forgiveness for the sinner2 7#e7 in giving a power to fulfil the law and sanctify the life4 ,bowne1 ,philos4 of ,theism1 #bdi--8;,christianity1 by making the moral law the expression of a holy ,will1 brought that law out of its impersonal abstraction1 and assured its ultimate triumph4 ,moral principles may be what they were before1 but moral practice is forever different4 ,even the earth itself has another look1 now that it has heaven above it40 ,frances ,power ,cobbe1 ,life1 #ib--8,the achievement of ,christianity was not the inculcation of a new1 still less of a systematic1 morality2 but the introduction of a new spirit into morality2 as ,christ himself said1 a leaven into the lump40 ,we may justly argue that a moral system so pure and perfect1 since it surpasses all human powers of invention and runs counter to men's natural tastes and passions1 must have had a supernatural1 and if a supernatural1 then a divine1 origin4 ,heathen systems of morality are in general defective1 in that they furnish for man's moral action no sufficient example1 rule1 motive1 or end4 ,they cannot do this1 for the reason that they practically identify ,god with nature1 and know of no clear revelation of his holy will4 ,man is left to the law of his own being1 and since he is not conceived of as wholly responsible and free1 the lower impulses are allowed sway as well as the higher1 and selfishness is not regarded as sin4 ,as heathendom does not recognize man's depravity1 so it does not recognize his dependence upon divine grace1 and its virtue is self-righteousness4 ,heathenism is man's vain effort to lift himself to ,god2 ,christianity is ,god's coming down to man to save him2 see ,gunsaulus1 ,transfig4 of ,christ1 #aa1 #ab4 ,martineau1 #a3ae1 #af1 calls attention to the difference between the physiological ethics of heathendom and the psychological ethics of ,christianity4 ,physiological ethics begins with nature2 and1 finding in nature the uniform rule of necessity and the operation of cause and effect1 it comes at last to man and applies the same rule to him1 thus extinguishing all faith in personality1 freedom1 responsibility1 sin and guilt4 ,psychological ethics1 on the contrary1 wisely begins with what we know best1 with man2 and finding in him free-will and a moral purpose1 it proceeds outward to nature and interprets nature as the manifestation of the mind and will of ,god4 8,psychological ethics are altogether peculiar to ,christendom4444 ,other systems begin outside and regard the soul as a homogeneous part of the universe1 applying to the soul the principle of necessity that prevails outside of it4444 ,in the ,christian religion1 on the other hand1 the interest1 the mystery of the world are concentrated in human nature4444 ,the sense of sin--a sentiment that left no trace in ,athens--involves a consciousness of personal alienation from the ,supreme ,goodness2 the aspiration after holiness directs itself to a union of affection and will with the source of all ,perfection2 the agency for transforming men from their old estrangement to new reconciliation is a ,person1 in whom the divine and human historically blend2 and the sanctifying ,spirit by which they are sustained at the height of their purer life is a living link of communion between their minds and the ,soul of souls4444 ,so ,nature1 to the ,christian consciousness1 sank into the accidental and the neutral40 ,measuring ourselves by human standards1 we nourish pride2 measuring ourselves by divine standards1 we nourish humility4 ,heathen nations1 identifying ,god with nature or with man1 are unprogressive4 ,the flat architecture of the ,parthenon1 with its lines parallel to the earth1 is the type of heathen religion2 the aspiring arches of the ,gothic cathedral symbolize ,christianity4 ,sterrett1 ,studies in ,hegel1 #cc1 says that ,hegel characterized the ,chinese religion as that of ,measure1 or temperate conduct2 ,brahmanism as that of ,phantasy1 or inebriate dream-life2 ,buddhism as that of ,self-involvement2 that of ,egypt as the imbruted religion of ,enigma1 symbolized by the ,sphynx2 that of ,greece1 as the religion of ,beauty2 the ,jewish as that of ,sublimity2 and ,christianity as the ,absolute religion1 the fully revealed religion of truth and freedom4 ,in all this ,hegel entirely fails to grasp the elements of ,will1 ,holiness1 ,love1 ,life1 which characterize ,judaism and ,christianity1 and distinguish them from all other religions4 ,r4 ,h4 ,hutton3 8,judaism taught us that ,nature must be interpreted by our knowledge of ,god1 not ,god by our knowledge of ,nature40 ,lyman ,abbott3 8,christianity is not a new life1 but a new power2 not a summons to a new life1 but an offer of new life2 not a renactment of the old law1 but a power of ,god unto salvation2 not love to ,god and man1 but ,christ's message that ,god loves us1 and will help us to the life of love40 ,beyschlag1 ,n4 ,t4 ,theology1 #e1 #f--8;,christianity postulates an opening of the heart of the eternal ,god to the heart of man coming to meet him4 ,heathendom shows us the heart of man blunderingly grasping the hem of ,god's garment1 and mistaking ,nature1 his majestic raiment1 for himself4 ,only in the ,bible does man press beyond ,god's external manifestations to ,god himself40 ,see ,wuttke1 ,christian ,ethics1 #a3cg-agc2 ,porter1 in ,present ,day ,tracts1 #d3 no4 #ai1 pp4 #cc-fd3 ,blackie1 ,four ,phases of ,morals2 ,faiths of the ,world 7,st4 ,giles ,lectures1 second series72 ,j4 ,f4 ,clarke1 ,ten ,great ,religions1 #b3bhj-cag2 ,garbett1 ,dogmatic ,faith2 ,farrar1 ,witness of ,history to ,christ1 #acd1 and ,seekers after ,god1 #aha1 #ahb1 #cbj2 ,curtis on ,inspiration1 #bhh4 ,for denial of the all-comprehensive character of ,christian ,morality1 see ,john ,stuart ,mill1 on ,liberty2 per contra1 see ,review of ,mill1 in ,theol4 ,eclectic1 #f3ejh-eab2 ,row1 in ,strivings for the ,faith1 pub4 by ,christian ,evidence ,society1 #aha-bbj2 also1 ,bampton ,lectures1 #ahgg3acj-agf2 ,fisher1 ,beginnings of ,christianity1 #bh-ch1 #agd4 ,in contrast with the ,christian system of morality the defects of heathen systems are so marked and fundamental1 that they constitute a strong corroborative evidence of the divine origin of the ,scripture revelation4 ,we therefore append certain facts and references with regard to particular heathen systems4 #a4 ,confucianism4 ,confucius 7,kung-fu-tse71 ,b4 ,c4 #eea-dgh1 contemporary with ,pythagoras and ,buddha4 ,socrates was born ten years after ,confucius died4 ,mencius 7#cga-bgh7 was a disciple of ,confucius4 ,matheson1 in ,faiths of the ,world 7,st4 ,giles ,lectures71 #gc-ajh1 claims that ,confucianism was 8an attempt to substitute a morality for theology40 ,legge1 however1 in ,present ,day ,tracts1 #c3 no4 #ah1 shows that this is a mistake4 ,confucius simply left religion where he found it4 ,god1 or ,heaven1 is worshiped in ,china1 but only by the ,emperor4 ,chinese religion is apparently a survival of the worship of the patriarchal family4 ,the father of the family was its only head and priest4 ,in ,china1 though the family widened into the tribe1 and the tribe into the nation1 the father still retained his sole authority1 and1 as the father of his people1 the ,emperor alone officially offered sacrifice to ,god4 ,between ,god and the people the gulf has so widened that the people may be said to have no practical knowledge of ,god or communication with him4 ,dr4 ,w4 ,a4 ,p4 ,martin3 8,confucianism has degenerated into a pantheistic medley1 and renders worship to an impersonal #8anima mundi1' under the leading forms of visible nature40 ,dr4 ,william ,ashmore1 private letter3 8,the common people of ,china have3 7#a7 ,ancestor-worship1 and the worship of deified heroes3 7#b7 ,geomancy1 or belief in the controlling power of the elements of nature2 but back of these1 and antedating them1 is 7#c7 the worship of ,heaven and ,earth1 or ,father and ,mother1 a very ancient dualism2 this belongs to the common people also1 though once a year the ,emperor1 as a sort of high-priest of his people1 offers sacrifice on the altar of ,heaven2 in this he acts alone4 #8,joss' is not a ,chinese word at all4 ,it is the corrupted form of the ,portuguese word #8,deos4' ,the word #8pidgin' is similarly an attempt to say #8business' 7big-i-ness or bidgin74 #8,joss-pidgin' therefore means simply #8divine service1' or service offered to ,heaven and ,earth1 or to spirits of any kind1 good or bad4 ,there are many gods1 a ,queen of ,heaven1 ,king of ,hades1 ,god of ,war1 god of literature1 gods of the hills1 valleys1 streams1 a goddess of small-pox1 of child-bearing1 and all the various trades have their gods4 ,the most lofty expression the ,chinese have is #8,heaven1' or #8,supreme ,heaven1' or #8,azure ,heaven4' ,this is the surviving indication that in the most remote times they had knowledge of one supreme1 intelligent and personal ,power who ruled over all40 ,mr4 ,yugoro ,chiba has shown that the ,chinese classics permit sacrifice by all the people4 ,but it still remains true that sacrifice to 8,supreme ,heaven0 is practically confined to the ,emperor1 who like the ,jewish high-priest offers for his people once a year4 ,confucius did nothing to put morality upon a religious basis4 ,in practice1 the relations between man and man are the only relations considered4 ,benevolence1 righteousness1 propriety1 wisdom1 sincerity1 are enjoined1 but not a word is said with regard to man's relations to ,god4 ,love to ,god is not only not commanded--it is not thought of as possible4 ,though man's being is theoretically an ordinance of ,god1 man is practically a law to himself4 ,the first commandment of ,confucius is that of filial piety4 ,but this includes worship of dead ancestors1 and is so exaggerated as to bury from sight the related duties of husband to wife and of parent to child4 ,confucius made it the duty of a son to slay his father's murderer1 just as ,moses insisted on a strictly retaliatory penalty for bloodshed2 see ,j4 ,a4 ,farrer1 ,primitive ,manners and ,customs1 #hj4 ,he treated invisible and superior beings with respect1 but held them at a distance4 ,he recognized the 8,heaven0 of tradition2 but1 instead of adding to our knowledge of it1 he stifled inquiry4 ,dr4 ,legge3 8,i have been reading ,chinese books for more than forty years1 and any general requirement to love ,god1 or the mention of any one as actually loving him1 has yet to come for the first time under my eye40 ,ezra ,abbot asserts that ,confucius gave the golden rule in positive as well as negative form2 see ,harris1 ,philos4 ,basis of ,theism1 #bbb4 ,this however seems to be denied by ,dr4 ,legge1 ,religions of ,china1 #a-eh4 ,wu ,ting ,fang1 former ,chinese minister to ,washington1 assents to the statement that ,confucius gave the golden rule only in its negative form1 and he says this difference is the difference between a passive and an aggressive civilization1 which last is therefore dominant4 ,the golden rule1 as ,confucius gives it1 is3 8,do not unto others that which you would not they should do unto you40 ,compare with this1 ,isocrates3 8,be to your parents what you would have your children be to you4444 ,do not to others the things which make you angry when others do them to you02 ,herodotus3 8,what ,i punish in another man1 ,i will myself1 as far as ,i can1 refrain from02 ,aristotle3 8,we should behave toward our friends as we should wish them to behave toward us02 ,tobit1 #d3ae--8,what thou hatest1 do to no one02 ,philo3 8,what one hates to endure1 let him not do02 ,seneca bids us 8give as we wish to receive02 ,rabbi ,hillel3 8,whatsoever is hateful to you1 do not to another2 this is the whole law1 and all the rest is explanation40 ,broadus1 in ,am4 ,com4 on ,matthew1 #afa--8,the sayings of ,confucius1 ,isocrates1 and the three ,jewish teachers1 are merely negative2 that of ,seneca is confined to giving1 and that of ,aristotle to the treatment of friends4 ,christ lays down a rule for positive action1 and that toward all men40 ,he teaches that ,i am bound to do to others all that they could rightly desire me to do to them4 ,the golden rule therefore requires a supplement1 to show what others can rightly desire1 namely1 ,god's glory first1 and their good as second and incidental thereto4 ,christianity furnishes this divine and perfect standard2 ,confucianism is defective in that it has no standard higher than human convention4 ,while ,confucianism excludes polytheism1 idolatry1 and deification of vice1 it is a shallow and tantalizing system1 because it does not recognize the hereditary corruption of human nature1 or furnish any remedy for moral evil except the 8doctrines of the sages40 8,the heart of man10 it says1 8is naturally perfectly upright and correct40 ,sin is simply 8a disease1 to be cured by self-discipline2 a debt1 to be canceled by meritorious acts2 an ignorance1 to be removed by study and contemplation40 ,see ,bib4 ,sac41 #ahhc3bib1 #bic2 ,n4 ,englander1 #ahhc3efe2 ,marcus ,dods1 in ,erasmus and other ,essays1 #bci4 #b4 ,,the ,,indian ,,systems4 ,brahmanism1 as expressed in the ,vedas1 dates back to #ajjj-aejj ,b4 ,c4 ,as ,caird 7in ,faiths of the ,world1 ,st4 ,giles ,lectures1 lecture #a7 has shown1 it originated in the contemplation of the power in nature apart from the moral ,personality that works in and through nature4 ,indeed we may say that all heathenism is man's choice of a non-moral in place of a moral ,god4 ,brahmanism is a system of pantheism1 8a false or illegitimate consecration of the finite40 ,all things are a manifestation of ,brahma4 ,hence evil is deified as well as good4 ,and many thousand gods are worshiped as partial representations of the living principle which moves through all4 8,how many gods have the ,hindus80 asked ,dr4 ,duff of his class4 ,henry ,drummond thought there were about twenty-five4 8,twenty-five80 responded the indignant professor2 8twenty-five millions of millions60 ,while the early ,vedas present a comparatively pure nature-worship1 later ,brahmanism becomes a worship of the vicious and the vile1 of the unnatural and the cruel4 ,juggernaut and the suttee did not belong to original ,hindu religion4 ,bruce1 ,apologetics1 #ae--8,pantheism in theory always means polytheism in practice40 ,the early ,vedas are hopeful in spirit2 later ,brahmanism is a religion of disappointment4 ,caste is fixed and consecrated as a manifestation of ,god4 ,originally intended to express1 in its four divisions of priest1 soldier1 agriculturist1 slave1 the different degrees of unworldliness and divine indwelling1 it becomes an iron fetter to prevent all aspiration and progress4 ,indian religion sought to exalt receptivity1 the unity of existence1 and rest from self-determination and its struggles4 ,hence it ascribed to its gods the same character as nature-forces4 ,god was the common source of good and of evil4 ,its ethics is an ethics of moral indifference4 ,its charity is a charity for sin1 and the temperance it desires is a temperance that will let the intemperate alone4 ,mozoomdar1 for example1 is ready to welcome everything in ,christianity but its reproof of sin and its demand for righteousness4 ,brahmanism degrades woman1 but it deifies the cow4 ,buddhism1 beginning with ,buddha1 #fjj ,b4 ,c41 8recalls the mind to its elevation above the finite10 from which ,brahmanism had fallen away4 ,buddha was in certain respects a reformer4 ,he protested against caste1 and proclaimed that truth and morality are for all4 ,hence ,buddhism1 through its possession of this one grain of truth1 appealed to the human heart1 and became1 next to ,christianity1 the greatest missionary religion4 ,notice then1 first1 its universalism4 ,but notice also that this is a false universalism1 for it ignores individualism and leads to universal stagnation and slavery4 ,while ,christianity is a religion of history1 of will1 of optimism1 ,buddhism is a religion of illusion1 of quietism1 of pessimism2 see ,nash1 ,ethics and ,revelation1 #ajg-aji4 ,in characterizing ,buddhism as a missionary religion1 we must notice1 secondly1 its element of altruism4 ,but this altruism is one which destroys the self1 instead of preserving it4 ,the future ,buddha1 out of compassion for a famished tiger1 permits the tiger to devour him4 8,incarnated as a hare1 he jumps into the fire to cook himself for a meal for a beggar1--having previously shaken himself three times1 so that none of the insects in his fur should perish with him02 see ,william ,james1 ,varieties of ,religious ,experience1 #bhc4 ,buddha would deliver man1 not by philosophy1 nor by asceticism1 but by self-renunciation4 ,all isolation and personality are sin1 the guilt of which rests1 however1 not on man1 but on existence in general4 ,while ,brahmanism is pantheistic1 ,buddhism is atheistic in its spirit4 ,pfleiderer1 ,philos4 ,religion1 #a3bhe--8,the ,brahmanic ,akosmism1 that had explained the world as mere seeming1 led to the ,buddhistic ,atheism40 ,finiteness and separateness are evil1 and the only way to purity and rest is by ceasing to exist4 ,this is essential pessimism4 ,the highest morality is to endure that which must be1 and to escape from reality and from personal existence as soon as possible4 ,hence the doctrine of ,nirvana4 ,rhys ,davids1 in his ,hibbert ,lectures1 claims that early ,buddhism meant by ,nirvana1 not annihilation1 but the extinction of the self-life1 and that this was attainable during man's present mortal existence4 ,but the term ,nirvana now means1 to the great mass of those who use it1 the loss of all personality and consciousness1 and absorption into the general life of the universe4 ,originally the term denoted only freedom from individual desire1 and those who had entered into ,nirvana might again come out of it2 see ,ireland1 ,blot on the ,brain1 #bch4 ,but even in its original form1 ,nirvana was sought only from a selfish motive4 ,self-renunciation and absorption in the whole was not the enthusiasm of benevolence1--it was the refuge of despair4 ,it is a religion without god or sacrifice4 ,instead of communion with a personal ,god1 ,buddhism has in prospect only an extinction of personality1 as reward for untold ages of lonely self-conquest1 extending through many transmigrations4 ,of ,buddha it has been truly said 8,that all the all he had for needy man ,was nothing1 and his best of being was ,but not to be40 ,wilkinson1 ,epic of ,paul1 #bif--8;,he by his own act dying all the time1 ,in ceaseless effort utterly to cease1 ,will willing not to will1 desire desiring ,to be desire no more1 until at last ,the fugitive go free1 emancipate ,but by becoming naught40 ,of ,christ ,bruce well says3 8,what a contrast this ,healer of disease and ,preacher of pardon to the worst1 to ,buddha1 with his religion of despair60 ,buddhism is also fatalistic4 ,it inculcates submission and compassion--merely negative virtues4 ,but it knows nothing of manly freedom1 or of active love--the positive virtues of ,christianity4 ,it leads men to spare others1 but not to help them4 ,its morality revolves around self1 not around ,god4 ,it has in it no organizing principle1 for it recognizes no ,god1 no inspiration1 no soul1 no salvation1 no personal immortality4 ,buddhism would save men only by inducing them to flee from existence4 ,to the ,hindu1 family life involves sin4 ,the perfect man must forsake wife and children4 ,all gratification of natural appetites and passions is evil4 ,salvation is not from sin1 but from desire1 and from this men can be saved only by escaping from life itself4 ,christianity buries sin1 but saves the man2 ,buddha would save the man by killing him4 ,christianity symbolizes the convert's entrance upon a new life by raising him from the baptismal waters2 the baptism of ,buddhism should be immersion without emersion4 ,the fundamental idea of ,brahmanism1 extinction of personality1 remains the same in ,buddhism2 the only difference being that the result is secured by active atonement in the former1 by passive contemplation in the latter4 ,virtue1 and the knowledge that everything earthly is a vanishing spark of the original light1 delivers man from existence and from misery4 ,prof4 ,g4 ,h4 ,palmer1 of ,harvard1 in ,the ,outlook1 ,june #ai1 #ahig--8;,buddhism is unlike ,christianity in that it abolishes misery by abolishing desire2 denies personality instead of asserting it2 has many gods1 but no one ,god who is living and conscious2 makes a shortening of existence rather than a lengthening of it to be the reward of righteousness4 ,buddhism makes no provision for family1 church1 state1 science1 or art4 ,it gives us a religion that is little1 when we want one that is large40 ,dr4 ,e4 ,benjamin ,andrews3 8,schopenhauer and ,spencer are merely teachers of ,buddhism4 ,they regard the central source of all as unknowable force1 instead of regarding it as a ,spirit1 living and holy4 ,this takes away all impulse to scientific investigation4 ,we need to start from a ,person1 and not from a thing40 ,for comparison of the sage of ,india1 ,sakya ,muni1 more commonly called ,buddha 7properly 8the ,buddha0 the enlightened2 but who1 in spite of ,edwin ,arnold's 8,light of ,asia10 is represented as not pure from carnal pleasures before he began his work71 with ,jesus ,christ1 see ,bib4 ,sac41 ,july1 #ahhb3deh-dih2 ,w4 ,c4 ,wilkinson1 ,edwin ,arnold1 ,poetizer and ,paganizer2 ,kellogg1 ,the ,light of ,asia and the ,light of the ,world4 ,buddhism and ,christianity are compared in ,presb4 ,rev41 ,july1 #ahhc3eje-edh2 ,wuttke1 ,christian ,ethics1 #a3dg-ed2 ,mitchell1 in ,present ,day ,tracts1 #f3 no4 #cc4 ,see also ,oldenberg1 ,buddha2 ,lillie1 ,popular ,life of ,buddha2 ,beal1 ,catena of ,buddhist ,scriptures1 #aec--8;,buddhism declares itself ignorant of any mode of personal existence compatible with the idea of spiritual perfection1 and so far it is ignorant of ,god02 #aeg--8,the earliest idea of ,nirvana seems to have included in it no more than the enjoyment of a state of rest consequent on the extinction of all causes of sorrow40 ,the impossibility of satisfying the human heart with a system of atheism is shown by the fact that the ,buddha himself has been apotheosized to furnish an object of worship4 ,thus ,buddhism has reverted to ,brahmanism4 ,monier ,williams3 8,mohammed has as much claim to be #8the ,light of ,asia' as ,buddha has4 ,what light from ,buddha8 ,not about the heart's depravity1 or the origin of sin1 or the goodness1 justice1 holiness1 fatherhood of ,god1 or the remedy for sin1 but only the ridding self from suffering by ridding self from life--a doctrine of merit1 of self-trust1 of pessimism1 and annihilation of personality40 ,christ1 himself personal1 loving and holy1 shows that ,god is a person of holiness and love4 ,robert ,browning3 8,he that created love1 shall not he love80 ,only because ,jesus is ,god1 have we a gospel for the world4 ,the claim that ,buddha is 8the ,light of ,asia0 reminds one of the man who declared the moon to be of greater value than the sun1 because it gives light in the darkness when it is needed1 while the sun gives light in the daytime when it is not needed4 #c4 ,,the ,,greek ,,systems4 ,pythagoras 7#ehd-ejd7 based morality upon the principle of numbers4 8,moral good was identified with unity2 evil with multiplicity2 virtue was harmony of the soul and its likeness to ,god4 ,the aim of life was to make it represent the beautiful order of the ,universe4 ,the whole practical tendency of ,pythagoreanism was ascetic1 and included a strict self-control and an earnest culture40 ,here already we seem to see the defect of ,greek morality in confounding the good with the beautiful1 and in making morality a mere self-development4 ,matheson1 ,messages of the ,old ,religions3 ,greece reveals the intensity of the hour1 the value of the present life1 the beauty of the world that now is4 ,its religion is the religion of beautiful humanity4 ,it anticipates the new heaven and the new earth4 ,rome on the other hand stood for union1 incorporation1 a universal kingdom4 ,but its religion deified only the ,emperor1 not all humanity4 ,it was the religion1 not of love1 but of power1 and it identified the church with the state4 ,socrates 7#dfi-djj7 made knowledge to be virtue4 ,morality consisted in subordinating irrational desires to rational knowledge4 ,although here we rise above a subjectively determined good as the goal of moral effort1 we have no proper sense of sin4 ,knowledge1 and not love1 is the motive4 ,if men know the right1 they will do the right4 ,this is a great overvaluing of knowledge4 ,with ,socrates1 teaching is a sort of midwifery--not depositing information in the mind1 but drawing out the contents of our own inner consciousness4 ,lewis ,morris describes it as the life-work of ,socrates to 8doubt our doubts away40 ,socrates holds it right to injure one's enemies4 ,he shows proud self-praise in his dying address4 ,he warns against pederasty1 yet compromises with it4 ,he does not insist upon the same purity of family life which ,homer describes in ,ulysses and ,penelope4 ,charles ,kingsley1 in ,alton ,locke1 remarks that the spirit of the ,greek tragedy was 'man mastered by circumstance'2 that of modern tragedy is 8man mastering circumstance40 ,but the ,greek tragedians1 while showing man thus mastered1 do still represent him as inwardly free1 as in the case of ,prometheus1 and this sense of human freedom and responsibility appears to some extent in ,socrates4 ,plato 7#dcj-cdh7 held that morality is pleasure in the good1 as the truly beautiful1 and that knowledge produces virtue4 ,the good is likeness to ,god1--here we have glimpses of an extra-human goal and model4 ,the body1 like all matter1 being inherently evil1 is a hindrance to the soul1--here we have a glimpse of hereditary depravity4 ,but ,plato 8reduced moral evil to the category of natural evil40 ,he failed to recognize ,god as creator and master of matter2 failed to recognize man's depravity as due to his own apostasy from ,god2 failed to found morality on the divine will rather than on man's own consciousness4 ,he knew nothing of a common humanity1 and regarded virtue as only for the few4 ,as there was no common sin1 so there was no common redemption4 ,plato thought to reach ,god by intellect alone1 when only conscience and heart could lead to him4 ,he believed in a freedom of the soul in a prexistent state where a choice was made between good and evil1 but he believed that1 after that antemundane decision had been made1 the fates determined men's acts and lives irreversibly4 ,reason drives two horses1 appetite and emotion1 but their course has been predetermined4 ,man acts as reason prompts4 ,all sin is ignorance4 ,there is nothing in this life but determinism4 ,martineau1 ,types1 #ac1 #dh1 #di1 #gh1 #hh--,plato in general has no proper notion of responsibility2 he reduces moral evil to the category of natural evil4 ,his ,ideas with one exception are not causes4 ,cause is mind1 and mind is the ,good4 ,the ,good is the apex and crown of ,ideas4 ,the ,good is the highest ,idea1 and this highest ,idea is a ,cause4 ,plato has a feeble conception of personality1 whether in ,god or in man4 ,yet ,god is a person in whatever sense man is a person1 and man's personality is reflective self-consciousness4 ,will in ,god or man is not so clear4 ,the ,right is dissolved into the ,good4 ,plato advocated infanticide and the killing off of the old and the helpless4 ,aristotle 7#chd-cbb7 leaves out of view even the element of ,god-likeness and antemundane evil which ,plato so dimly recognized1 and makes morality the fruit of mere rational self-consciousness4 ,he grants evil proclivities1 but he refuses to call them immoral4 ,he advocates a certain freedom of will1 and he recognizes inborn tendencies which war against this freedom1 but how these tendencies originated he cannot say1 nor how men may be delivered from them4 ,not all can be moral2 the majority must be restrained by fear4 ,he finds in ,god no motive1 and love to ,god is not so much as mentioned as the source of moral action4 ,a proud1 composed1 self-centered1 and self-contained man is his ideal character4 ,see ,nicomachean ,ethics1 #g3f1 and #aj3aj2 ,wuttke1 ,christian ,ethics1 #a3ib-abf4 ,alexander1 ,theories of ,will1 #ci-ed--;,aristotle held that desire and reason are the springs of action4 ,yet he did not hold that knowledge of itself would make men virtuous4 ,he was a determinist4 ,actions are free only in the sense of being devoid of external compulsion4 ,he viewed slavery as both rational and right4 ,butcher1 ,aspects of ,greek ,genius1 #gf--8,while ,aristotle attributed to the ,state a more complete personality than it really possessed1 he did not grasp the depth and meaning of the personality of the individual40 ,a4 ,h4 ,strong1 ,christ in ,creation1 #bhi--;,aristotle had no conception of the unity of humanity4 ,his doctrine of unity did not extend beyond the ,state4 8,he said that #8the whole is before the parts1' but he meant by #8the whole' only the pan-,hellenic world1 the commonwealth of ,greeks2 he never thought of humanity1 and the word #8mankind' never fell from his lips4 ,he could not understand the unity of humanity1 because he knew nothing of ,christ1 its organizing principle40 ,on ,aristotle's conception of ,god1 see ,james ,ten ,broeke1 in ,bap4 ,quar4 ,rev41 ,jan4 #ahib--;,god is recognized as personal1 yet he is only the ,greek ,reason1 and not the living1 loving1 providential ,father of the ,hebrew revelation4 ,aristotle substitutes the logical for the dynamical in his dealing with the divine causality4 ,god is thought1 not power4 ,epicurus 7#cdb-bgj7 regarded happiness1 the subjective feeling of pleasure1 as the highest criterion of truth and good4 ,a prudent calculating for prolonged pleasure is the highest wisdom4 ,he regards only this life4 ,concern for retribution and for a future existence is folly4 ,if there are gods1 they have no concern for men4 8,epicurus1 on pretense of consulting for their ease1 complimented the gods1 and bowed them out of existence40 ,death is the falling apart of material atoms and the eternal cessation of consciousness4 ,the miseries of this life are due to imperfection in the fortuitously constructed universe4 ,the more numerous these undeserved miseries1 the greater our right to seek pleasure4 ,alexander1 ,theories of the ,will1 #ee-ge--,the ,epicureans held that the soul is composed of atoms1 yet that the will is free4 ,the atoms of the soul are excepted from the law of cause and effect4 ,an atom may decline or deviate in the universal descent1 and this is the ,epicurean idea of freedom4 ,this indeterminism was held by all the ,greek sceptics1 materialists though they were4 ,zeno1 the founder of the ,stoic philosophy 7#cdj-bfd71 regarded virtue as the only good4 ,thought is to subdue nature4 ,the free spirit is self-legislating1 self-dependent1 self-sufficient4 ,thinking1 not feeling1 is the criterion of the true and the good4 ,pleasure is the consequence1 not the end of moral action4 ,there is an irreconcilable antagonism of existence4 ,man cannot reform the world1 but he can make himself perfect4 ,hence an unbounded pride in virtue4 ,the sage never repents4 ,there is not the least recognition of the moral corruption of mankind4 ,there is no objective divine ideal1 or revealed divine will4 ,the ,stoic discovers moral law only within1 and never suspects his own moral perversion4 ,hence he shows self-control and justice1 but never humility or love4 ,he needs no compassion or forgiveness1 and he grants none to others4 ,virtue is not an actively outworking character1 but a passive resistance to irrational reality4 ,man may retreat into himself4 ,the ,stoic is indifferent to pleasure and pain1 not because he believes in a divine government1 or in a divine love for mankind1 but as a proud defiance of the irrational world4 ,he has no need of ,god or of redemption4 ,as the ,epicurean gives himself to enjoyment of the world1 the ,stoic gives himself to contempt of the world4 ,in all afflictions1 each can say1 8,the door is open40 ,to the ,epicurean1 the refuge is intoxication2 to the ,stoic1 the refuge is suicide3 8,if the house smokes1 quit it40 ,wuttke1 ,christian ,ethics1 #a3fb-afa1 from whom much of this account of the ,greeks systems is condensed1 describes ,epicureanism and ,stoicism as alike making morality subjective1 although ,epicureanism regarded spirit as determined by nature1 while ,stoicism regarded nature as determined by spirit4 ,the ,stoics were materialists and pantheists4 ,though they speak of a personal ,god1 this is a figure of speech4 ,false opinion is at the root of all vice4 ,chrysippus denied what we now call the liberty of indifference1 saying that there could not be an effect without a cause4 ,man is enslaved to passion4 ,the ,stoics could not explain how a vicious man could become virtuous4 ,the result is apathy4 ,men act only according to character1 and this a doctrine of fate4 ,the ,stoic indifference or apathy in misfortune is not a bearing of it at all1 but rather a cowardly retreat from it4 ,it is in the actual suffering of evil that ,christianity finds 8the soul of good40 ,the office of misfortune is disciplinary and purifying2 see ,seth1 ,ethical ,principles1 #dag4 8,the shadow of the sage's self1 projected on vacancy1 was called ,god1 and1 as the sage had long since abandoned interest in practical life1 he expected his ,divinity to do the same40 ,the ,stoic reverenced ,god just because of his unapproachable majesty4 ,christianity sees in ,god a ,father1 a ,redeemer1 a carer for our minute wants1 a deliverer from our sin4 ,it teaches us to see in ,christ the humanity of the divine1 affinity with ,god1 ,god's supreme interest in his handiwork4 ,for the least of his creatures ,christ died4 ,kinship with ,god gives dignity to man4 ,the individuality that ,stoicism lost in the whole1 ,christianity makes the end of the creation4 ,the ,state exists to develop and promote it4 ,paul took up and infused new meaning into certain phrases of the ,stoic philosophy about the freedom and royalty of the wise man1 just as ,john adopted and glorified certain phrases of ,alexandrian philosophy about the ,word4 ,stoicism was lonely and pessimistic4 ,the ,stoics said that the best thing was not to be born2 the next best thing was to die4 ,because ,stoicism had no ,god of helpfulness and sympathy1 its virtue was mere conformity to nature1 majestic egoism and self-complacency4 ,in the ,roman ,epictetus 7#hi71 ,seneca 7#fe71 and ,marcus ,aurelius 7#aba-ahj71 the religious element comes more into the foreground1 and virtue appears once more as ,god-likeness2 but it is possible that this later ,stoicism was influenced by ,christianity4 ,on ,marcus ,aurelius1 see ,new ,englander1 ,july1 #ahha3dae-dca2 ,capes1 ,stoicism4 #d4 ,,systems ,,of ,,western ,,asia4 ,zoroaster 7#ajjj ,b4 ,c4 871 the founder of the ,parsees1 was a dualist1 at least so far as to explain the existence of evil and of good by the original presence in the author of all things of two opposing principles4 ,here is evidently a limit put upon the sovereignty and holiness of ,god4 ,man is not perfectly dependent upon him1 nor is ,god's will an unconditional law for his creatures4 ,as opposed to the ,indian systems1 ,zoroaster's insistence upon the divine personality furnished a far better basis for a vigorous and manly morality4 ,virtue was to be won by hard struggle of free beings against evil4 ,but then1 on the other hand1 this evil was conceived as originally due1 not to finite beings themselves1 but either to an evil deity who warred against the good1 or to an evil principle in the one deity himself4 ,the burden of guilt is therefore shifted from man to his maker4 ,morality becomes subjective and unsettled4 ,not love to ,god or imitation of ,god1 but rather self-love and self-development1 furnish the motive and aim of morality4 ,no fatherhood or love is recognized in the deity1 and other things besides ,god 7e4 g41 fire7 are worshiped4 ,there can be no depth to the consciousness of sin1 and no hope of divine deliverance4 ,it is the one merit of ,parseeism that it recognizes the moral conflict of the world2 its error is that it carries this moral conflict into the very nature of ,god4 ,we can apply to ,parseeism the words of the ,conference of ,foreign ,mission ,boards to the ,buddhists of ,japan3 8,all religions are expressions of man's sense of dependence1 but only one provides fellowship with ,god4 ,all religions speak of a higher truth1 but only one speaks of that truth as found in a loving personal ,god1 our ,father4 ,all religions show man's helplessness1 but only one tells of a divine ,savior1 who offers to man forgiveness of sin1 and salvation through his death1 and who is now a living person1 working in and with all who believe in him1 to make them holy and righteous and pure40 ,matheson1 ,messages of ,old ,religions1 says that ,parseeism recognizes an obstructive element in the nature of ,god himself4 ,moral evil is reality2 but there is no reconciliation1 nor is it shown that all things work together for good4 ,see ,wuttke1 ,christian ,ethics1 #a3dg-ed2 ,faiths of the ,world 7,st4 ,giles ,lectures71 #aji-add2 ,mitchell1 in ,present ,day ,tracts1 #c3 no4 #be2 ,whitney on the ,avesta1 in ,oriental and ,linguistic ,studies4 ,mohammed 7#egj-fcb ,a4 ,d471 the founder of ,islam1 gives us in the ,koran a system containing four dogmas of fundamental immorality1 namely1 polygamy1 slavery1 persecution1 and suppression of private judgement4 ,mohammedanism is heathenism in monotheistic form4 ,its good points are its conscientiousness and its relation to ,god4 ,it has prospered because it has preached the unity of ,god1 and because it is a book-religion4 ,but both these it got from ,judaism and ,christianity4 ,it has appropriated the ,old ,testament saints and even ,jesus4 ,but it denies the death of ,christ and sees no need of atonement4 ,the power of sin is not recognized4 ,the idea of sin1 in ,moslems1 is emptied of all positive content4 ,sin is simply a falling short1 accounted for by the weakness and shortsightedness of man1 inevitable in the fatalistic universe1 or not remembered in wrath by the indulgent and merciful ,father4 ,forgiveness is indulgence1 and the conception of ,god is emptied of the quality of justice4 ,evil belongs only to the individual1 not to the race4 ,man attains the favor of ,god by good works1 based on prophetic teaching4 ,morality is not a fruit of salvation1 but a means4 ,there is no penitence or humility1 but only self-righteousness2 and this self-righteousness is consistent with great sensuality1 unlimited divorce1 and with absolute despotism in family1 civil and religious affairs4 ,there is no knowledge of the fatherhood of ,god or of the brotherhood of man4 ,in all the ,koran1 there is no such declaration as that 8,god so loved the world0 7,john #c3af74 ,the submission of ,islam is submission to an arbitrary will1 not to a ,god of love4 ,there is no basing of morality in love4 ,the highest good is the sensuous happiness of the individual4 ,god and man are external to one another4 ,mohammed is a teacher but not a priest4 ,mozley1 ,miracles1 #adj1 #ada--8,mohammed had no faith in human nature4 ,there were two things which he thought men could do1 and would do1 for the glory of ,god--transact religious forms1 and fight1 and upon these two points he was severe2 but within the sphere of common practical life1 where man's great trial lies1 his code exhibits the disdainful laxity of a legislator who accomodates his rule to the recipient1 and shows his estimate of the recipient by the accommodation which he adopts4444 #8,human nature is weak1' said he40 ,lord ,houghton3 ,the ,koran is all wisdom1 all law1 all religion1 for all time4 ,dead men bow before a dead ,god4 8,though the world rolls on from change to change1 ,and realms of thought expand1 ,the letter stands without expanse or range1 ,stiff as a dead man's hand40 ,wherever ,mohammedanism has gone1 it has either found a desert or made one4 ,fairbairn1 in ,contemp4 ,rev41 ,dec4 #ahhb3hff--8,the ,koran has frozen ,mohammedan thought2 to obey is to abandon progress40 ,muir1 in ,present ,day ,tracts1 #c3 no4 #ad--8,mohammedanism reduces men to a dead level of social depression1 despotism1 and semi-barbarism4 ,islam is the work of man2 ,christianity of ,god40 ,see also ,faiths of the ,world 7,st4 ,giles ,lectures1 ,second ,series71 #cfa-cif2 ,j4 ,f4 ,clarke1 ,ten ,great ,religions1 #a3ddh-dhh2 #bhj-cag2 ,great ,religions of the ,world1 published by the ,harpers2 ,zwemer1 ,moslem ,doctrine of ,god4 #c4 ,the person and character of ,christ4 ,a4 ,the conception of ,christ's person as presenting deity and humanity indissolubly united1 and the conception of ,christ's character1 with its faultless and all-comprehending excellence1 cannot be accounted for upon any other hypothesis than that they were historical realities4 ,the stylobate of the ,parthenon at ,athens rises about three inches in the middle of the #aja feet of the front1 and four inches in the middle of the #bbh feet of the flanks4 ,a nearly parallel line is found in the entablature4 ,the axes of the columns lean inward nearly three inches in their height of #cd feet1 thus giving a sort of pyramidal character to the structure4 ,thus the architect overcame the apparent sagging of horizontal lines1 and at the same time increased the apparent height of the edifice2 see ,murray1 ,handbook of ,greece1 #eth ed41 #ahhd1 #a3cjh1 #cji2 ,ferguson1 ,handbook of ,architecture1 #bfh-bgj4 ,the neglect to counteract this optical illusion has rendered the ,madeleine in ,paris a stiff and ineffective copy of the ,parthenon4 ,the ,galilean peasant who should minutely describe these peculiarities of the ,parthenon would prove1 not only that the edifice was a historical reality1 but that he had actually seen it4 ,bruce1 ,apologetics1 #cdc--8;,in reading the memoirs of the evangelists1 you feel as one sometimes feels in a picture-gallery4 ,your eye alights on the portrait of a person whom you do not know4 ,you look at it intently for a few moments and then remark to a companion3 #8,that must be like the original1--it is so life-like4' 0 ,theodore ,parker3 8,it would take a ,jesus to forge a ,jesus40 ,see ,row1 ,bampton ,lectures1 #ahgg3agh-bai1 and in ,present ,day ,tracts1 #d3 no4 #bb2 ,f4 ,w4 ,farrar1 ,witness of ,history to ,christ2 ,barry1 ,boyle ,lecture on ,manifold ,witness for ,christ4 7a7 ,no source can be assigned from which the evangelists could have derived such a conception4 ,the ,hindu avatars were only temporary unions of deity with humanity4 ,the ,greeks had men half-deified1 but no unions of ,god and man4 ,the monotheism of the ,jews found the person of ,christ a perpetual stumbling-block4 ,the ,essenes were in principle more opposed to ,christianity than the ,rabbinists4 ,herbert ,spencer1 ,data of ,ethics1 #bgi--8,the coxistence of a perfect man and an imperfect society is impossible2 and could the two coxist1 the resulting conduct would not furnish the ethical standard sought40 ,we must conclude that the perfect manhood of ,christ is a miracle1 and the greatest of miracles4 ,bruce1 ,apologetics1 #cdf1 #cea--8,when ,jesus asks3 #8,why callest thou me good8' he means3 #8,learn first what goodness is1 and call no man good till you are sure that he deserves it4' ,jesus' goodness was entirely free from religious scrupulosity2 it was distinguished by humanity2 it was full of modesty and lowliness4444 ,buddhism has flourished #bjjj years1 though little is known of its founder4 ,christianity might have been so perpetuated1 but it is not so4 ,i want to be sure that the ideal has been embodied in an actual life4 ,otherwise it is only poetry1 and the obligation to conform to it ceases40 ,for comparison of ,christ's incarnation with ,hindu1 ,greek1 ,jewish1 and ,essene ideas1 see ,dorner1 ,hist4 ,doct4 ,person of ,christ1 ,introduction4 ,on the ,essenes1 see ,herzog1 ,encyclop41 art13 ,essener2 ,pressens1 ,jesus ,christ1 ,life1 ,times and ,work1 #hd-hg2 ,lightfoot on ,colossians1 #cdi-dai2 ,godet1 ,lectures in ,defence of the ,christian ,faith4 7b7 ,no mere human genius1 and much less the genius of ,jewish fishermen1 could have originated this conception4 ,bad men invent only such characters as they sympathize with4 ,but ,christ's character condemns badness4 ,such a portrait could not have been drawn without supernatural aid4 ,but such aid would not have been given to fabrication4 ,the conception can be explained only by granting that ,christ's person and character were historical realities4 ,between ,pilate and ,titus #cj1jjj ,jews are said to have been crucified around the walls of ,jerusalem4 ,many of these were young men4 ,what makes one of them stand out on the pages of history8 ,there are two answers3 ,the character of ,jesus was a perfect character1 and1 ,he was ,god as well as man4 ,gore1 ,incarnation1 #fc--8,the ,christ of the gospels1 if he be not true to history1 represents a combined effort of the creative imagination without parallel in literature4 ,but the literary characteristics of ,palestine in the first century make the hypothesis of such an effort morally impossible40 ,the ,apocryphal gospels show us what mere imagination was capable of producing4 ,that the portrait of ,christ is not puerile1 inane1 hysterical1 selfishly assertive1 and self-contradictory1 can be due only to the fact that it is the photograph from real life4 ,for a remarkable exhibition of the argument from the character of ,jesus1 see ,bushnell1 ,nature and the ,supernatural1 #bgf-ccb4 ,bushnell mentions the originality and vastness of ,christ's plan1 yet its simplicity and practical adaptation2 his moral traits of independence1 compassion1 meekness1 wisdom1 zeal1 humility1 patience2 the combination in him of seemingly opposite qualities4 ,with all his greatness1 he was condescending and simple2 he was unworldly1 yet not austere2 he had strong feelings1 yet was self-possessed2 he had indignation toward sin1 yet compassion toward the sinner2 he showed devotion to his work1 yet calmness under opposition2 universal philanthropy1 yet susceptibility to private attachments2 the authority of a ,savior and ,judge1 yet the gratitude and the tenderness of a son2 the most elevated devotion1 yet a life of activity and exertion4 ,see chapter on ,the ,moral ,miracle1 in ,bruce1 ,miraculous ,element of the ,gospels1 #dc-gh4 ,b4 ,the acceptance and belief in the ,new ,testament descriptions of ,jesus ,christ cannot be accounted for except upon the ground that the person and character described had an actual existence4 7a7 ,if these descriptions were false1 there were witnesses still living who had known ,christ and who would have contradicted them4 7b7 ,there was no motive to induce acceptance of such false accounts1 but every motive to the contrary4 7c7 ,the success of such falsehoods could be explained only by supernatural aid1 but ,god would never have thus aided falsehood4 ,this person and character1 therefore1 must have been not fictitious but real2 and if real1 then ,christ's words are true1 and the system of which his person and character are a part is a revelation from ,god4 8,the counterfeit may for a season ,deceive the wide earth2 ,but the lie waxing great comes to labor1 ,and truth has its birth40 ,matthew ,arnold1 ,the ,better ,part3 8,was ,christ a man like us8 ,ah1 let us see1 ,if we then too can be ,such men as he60 ,when the blatant sceptic declared3 8,i do not believe that such a man as ,jesus ,christ ever lived10 ,george ,warren merely replied3 8,i wish ,i were like him60 ,dwight ,l4 ,moody was called a hypocrite1 but the stalwart evangelist answered3 8,well1 suppose ,i am4 ,how does that make your case any better8 ,i know some pretty mean things about myself2 but you cannot say anything against my ,master40 ,goethe3 8,let the culture of the spirit advance forever2 let the human spirit broaden itself as it will2 yet it will never go beyond the height and moral culture of ,christianity1 as it glitters and shines in the gospels40 ,renan1 ,life of ,jesus3 8,jesus founded the absolute religion1 excluding nothing1 determining nothing1 save its essence4444 ,the foundation of the true religion is indeed his work4 ,after him1 there is nothing left but to develop and fructify40 ,and a ,christian scholar has remarked3 8,it is an astonishing proof of the divine guidance vouchsafed to the evangelists that no man1 of their time or since1 has been able to touch the picture of ,christ without debasing it40 ,we may find an illustration of this in the words of ,chadwick1 ,old and ,new ,unitarianism1 #bjg--8;,jesus' doctrine of marriage was ascetic1 his doctrine of property was communistic1 his doctrine of charity was sentimental1 his doctrine of non-resistance was such as commends itself to ,tolstoi1 but not to many others of our time4 ,with the example of ,jesus1 it is the same as with his teachings4 ,followed unreservedly1 would it not justify those who say3 #8,the hope of the race is in its extinction'2 and bring all our joys and sorrows to a sudden end80 ,to this we may answer in the words of ,huxley1 who declares that ,jesus ,christ is 8the noblest ideal of humanity which mankind has yet worshiped40 ,gordon1 ,christ of ,to-,day1 #agi--8,the question is not whether ,christ is good enough to represent the ,supreme ,being1 but whether the ,supreme ,being is good enough to have ,christ for his representative4 ,john ,stuart ,mill looks upon the ,christian religion as the worship of ,christ1 rather than the worship of ,god1 and in this way he explains the beneficence of its influence40 ,john ,stuart ,mill1 ,essays on ,religion1 #bed--8,the most valuable part of the effect on the character which ,christianity has produced1 by holding up in a divine person a standard of excellence and a model for imitation1 is available even to the absolute unbeliever1 and can never more be lost to humanity4 ,for it is ,christ rather than ,god whom ,christianity has held up to believers as the pattern of perfection for humanity4 ,it is the ,god incarnate1 more than the ,god of the ,jews or of nature1 who1 being idealized1 has taken so great and salutary hold on the modern mind4 ,and whatever else may be taken away from us by rational criticism1 ,christ is still left3 a unique figure1 not more unlike all his precursors than all his followers1 even those who had the direct benefit of his personal preaching4444 ,who among his disciples1 or among their proselytes1 was capable of inventing the sayings ascribed to ,jesus1 or of imagining the life and character revealed in the ,gospels8444 ,about the life and sayings of ,jesus there is a stamp of personal originality combined with profundity of insight which1 if we abandon the idle expectation of finding scientific precision where something very different was aimed at1 must place the ,prophet of ,nazareth1 even in the estimation of those who have no belief in his inspiration1 in the very first rank of the men of sublime genius of whom our species can boast4 ,when this preminent genius is combined with the qualities of probably the greatest moral reformer and martyr to that mission who ever existed upon earth1 religion cannot be said to have made a bad choice in pitching on this man as the ideal representative and guide of humanity2 nor even now would it be easy1 even for an unbeliever1 to find a better translation of the rule of virtue from the abstract into the concrete than the endeavor so to live that ,christ would approve our life4 ,when to this we add that1 to the conception of the rational sceptic1 it remains a possibility that ,christ actually was 444 a man charged with a special1 express and unique commission from ,god to lead mankind to truth and virtue1 we may well conclude that the influences of religion on the character1 which will remain after rational criticism has done its utmost against the evidences of religion1 are well worth preserving1 and that what they lack in direct strength as compared with those of a firmer belief is more than compensated by the greater truth and rectitude of the morality they sanction40 ,see also ,ullmann1 ,sinlessness of ,jesus2 ,alexander1 ,christ and ,christianity1 #abi-aeg2 ,schaff1 ,person of ,christ2 ,young1 ,the ,christ in ,history2 ,george ,dana ,boardman1 ,the ,problem of ,jesus4 #d4 ,the testimony of ,christ to himself--as being a messenger from ,god and as being one with ,god4 ,only one personage in history has claimed to teach absolute truth1 to be one with ,god1 and to attest his divine mission by works such as only ,god could perform4 ,a4 ,this testimony cannot be accounted for upon the hypothesis that ,jesus was an intentional deceiver3 for 7a7 the perfectly consistent holiness of his life2 7b7 the unwavering confidence with which he challenged investigation of his claims and staked all upon the result2 7c7 the vast improbability of a lifelong lie in the avowed interests of truth2 and 7d7 the impossibility that deception should have wrought such blessing to the world1--all show that ,jesus was no conscious impostor4 ,fisher1 ,essays on the ,supernat4 ,origin of ,christianity1 #eae-ech--;,christ knew how vast his claims were1 yet he staked all upon them4 ,though others doubted1 he never doubted himself4 ,though persecuted unto death1 he never ceased his consistent testimony4 ,yet he lays claim to humility3 ,mat4 #aa3bi--8;,i am meek and lowly in heart40 ,how can we reconcile with humility his constant self-assertion8 ,we answer that ,jesus' self-assertion was absolutely essential to his mission1 for he and the truth were one3 he could not assert the truth without asserting himself1 and he could not assert himself without asserting the truth4 ,since he was the truth1 he needed to say so1 for men's sake and for the truth's sake1 and he could be meek and lowly in heart in saying so4 ,humility is not self-depreciation1 but only the judging of ourselves according to ,god's perfect standard4 8,humility0 is derived from 8humus04 ,it is the coming down from airy and vain self-exploitation to the solid ground1 the hard-pan1 of actual fact4 ,god requires of us only so much humility as is consistent with truth4 ,the self-glorification of the egotist is nauseating1 because it indicates gross ignorance or misrepresentation of self4 ,but it is a duty to be self-asserting1 just so far as we represent the truth and righteousness of ,god4 ,there is a noble self-assertion which is perfectly consistent with humility4 ,job must stand for his integrity4 ,paul's humility was not of the ,uriah ,heep variety4 ,when occasion required1 he could assert his manhood and his rights1 as at ,philippi and at the ,castle of ,antonia4 ,so the ,christian should frankly say out the truth that is in him4 ,each ,christian has an experience of his own1 and should tell it to others4 ,in testifying to the truth he is only following the example of 8,christ ,jesus1 who before ,pontius ,pilate witnessed the good confession0 7#a ,tim4 #f3ac74 ,b4 ,nor can ,jesus' testimony to himself be explained upon the hypothesis that he was self-deceived3 for this would argue 7a7 a weakness and folly amounting to positive insanity4 ,but his whole character and life exhibit a calmness1 dignity1 equipoise1 insight1 self-mastery1 utterly inconsistent with such a theory4 ,or it would argue 7b7 a self-ignorance and self-exaggeration which could spring only from the deepest moral perversion4 ,but the absolute purity of his conscience1 the humility of his spirit1 the self-denying beneficence of his life1 show this hypothesis to be incredible4 ,rogers1 ,superhuman ,origin of the ,bible1 #ci--;,if he were man1 then to demand that all the world should bow down to him would be worthy of scorn like that which we feel for some straw-crowned monarch of ,bedlam4 ,forrest1 ,the ,christ of ,history and of ,experience1 #bb1 #gf--;,christ never united with his disciples in prayer4 ,he went up into the mountain to pray1 but not to pray with them3 ,luke #i3ah--8;as he was alone praying1 his disciples were with him40 ,the consciousness of prexistence is the indispensable precondition of the total demand which he makes in the ,synoptics4 ,adamson1 ,the ,mind in ,christ1 #ha1 #hb--,we value the testimony of ,christians to their communion with ,god4 ,much more should we value the testimony of ,christ4 ,only one who1 first being divine1 also knew that he was divine1 could reveal heavenly things with the clearness and certainty that belong to the utterances of ,jesus4 ,in him we have something very different from the momentary flashes of insight which leave us in all the greater darkness4 ,nash1 ,ethics and ,revelation1 #e--8,self-respect is bottomed upon the ability to become what one desires to be2 and1 if the ability steadily falls short of the task1 the springs of self-respect dry up2 the motives of happy and heroic action wither4 ,science1 art1 generous civic life1 and especially religion1 come to man's rescue10--showing him his true greatness and breadth of being in ,god4 ,the ,state is the individual's larger self4 ,humanity1 and even the universe1 are parts of him4 ,it is the duty of man to enable all men to be men4 ,it is possible for men not only truthfully but also rationally to assert themselves1 even in earthly affairs4 ,chatham to the ,duke of ,devonshire3 8,my ,lord1 ,i believe ,i can save this country1 and that no one else can40 ,leonardo da ,vinci1 in his thirtieth year1 to the ,duke of ,milan3 8,i can carry through every kind of work in sculpture1 in clay1 marble1 and bronze2 also in painting ,i can execute everything that can be demanded1 as well as any one whosoever40 ,horace3 8,exegi monumentum re perennius40 ,savage1 ,life beyond ,death1 #bji--;,a famous old minister said once1 when a young and zealous enthusiast tried to get him to talk1 and failing1 burst out with1 8,have you no religion at all80 8,none to speak of10 was the reply4 ,when ,jesus perceived a tendency in his disciples to self-glorification1 he urged silence2 but when he saw the tendency to introspection and inertness1 he bade them proclaim what he had done for them 7,mat4 #h3d2 ,mark #e3ai74 ,it is never right for the ,christian to proclaim himself2 but1 if ,christ had not proclaimed himself1 the world could never have been saved4 ,rush ,rhees4 ,life of ,jesus of ,nazareth1 #bce-bcg--8;,in the teaching of ,jesus1 two topics have the leading place--the ,kingdom of ,god1 and himself4 ,he sought to be ,lord1 rather than ,teacher only4 ,yet the ,kingdom is not one of power1 national and external1 but one of fatherly love and of mutual brotherhood40 ,did ,jesus do anything for effect1 or as a mere example8 ,not so4 ,his baptism had meaning for him as a consecration of himself to death for the sins of the world1 and his washing of the disciples' feet was the fit beginning of the paschal supper and the symbol of his laying aside his heavenly glory to purify us for the marriage supper of the ,lamb4 ,thomas ,kempis3 8,thou art none the holier because thou art praised1 and none the worse because thou art censured4 ,what thou art1 that thou art1 and it avails thee naught to be called any better than thou art in the sight of ,god40 ,jesus' consciousness of his absolute sinlessness and of his perfect communion with ,god is the strongest of testimonies to his divine nature and mission4 ,see ,theological ,eclectic1 #d3acg2 ,liddon1 ,our ,lord's ,divinity1 #aec2 ,j4 ,s4 ,mill1 ,essays on ,religion1 #bec2 ,young1 ,christ of ,history2 ,divinity of ,jesus ,christ1 by ,andover ,professors1 #cg-fb4 ,if ,jesus1 then1 cannot be charged with either mental or moral unsoundness1 his testimony must be true1 and he himself must be one with ,god and the revealer of ,god to men4 ,neither ,confucius nor ,buddha claimed to be divine1 or the organs of divine revelation1 though both were moral teachers and reformers4 ,zoroaster and ,pythagoras apparently believed themselves charged with a divine mission1 though their earliest biographers wrote centuries after their death4 ,socrates claimed nothing for himself which was beyond the power of others4 ,mohammed believed his extraordinary states of body and soul to be due to the action of celestial beings2 he gave forth the ,koran as 8a warning to all creatures10 and sent a summons to the ,king of ,persia and the ,emperor of ,constantinople1 as well as to other potentates1 to accept the religion of ,islam2 yet he mourned when he died that he could not have opportunity to correct the mistakes of the ,koran and of his own life4 ,for ,confucius or ,buddha1 ,zoroaster or ,pythagoras1 ,socrates or ,mohammed to claim all power in heaven and earth1 would show insanity or moral perversion4 ,but this is precisely what ,jesus claimed4 ,he was either mentally or morally unsound1 or his testimony is true4 ,see ,baldensperger1 ,selbstbewusstsein ,jesu2 ,e4 ,ballentine1 ,christ his own ,witness4 ,,iv4 ,the ,historical ,results of the ,propagation of ,scripture ,doctrine4 #a4 ,the rapid progress of the gospel in the first centuries of our era shows its divine origin4 ,a4 ,that ,paganism should have been in three centuries supplanted by ,christianity1 is an acknowledged wonder of history4 ,the conversion of the ,roman ,empire to ,christianity was the most astonishing revolution of faith and worship ever known4 ,fifty years after the death of ,christ1 there were churches in all the principal cities of the ,roman ,empire4 ,nero 7#cg-fh7 found 7as ,tacitus declares7 an 8ingens multitudo0 of ,christians to persecute4 ,pliny writes to ,trajan 7#eb-aag7 that they 8pervaded not merely the cities but the villages and country places1 so that the temples were nearly deserted40 ,tertullian 7#afj-bcj7 writes3 8,we are but of yesterday1 and yet we have filled all your places1 your cities1 your islands1 your castles1 your towns1 your council-houses1 even your camps1 your tribes1 your senate1 your forum4 ,we have left you nothing but your temples40 ,in the time of the emperor ,valerian 7#bec-bfh71 the ,christians constituted half the population of ,rome4 ,the conversion of the emperor ,constantine 7#bgb-ccg7 brought the whole empire1 only #cjj years after ,jesus' death1 under the acknowledged sway of the gospel4 ,see ,mc,ilvaine and ,alexander1 ,evidences of ,christianity4 ,b4 ,the wonder is the greater when we consider the obstacles to the progress of ,christianity3 7a7 ,the scepticism of the cultivated classes2 7b7 the prejudice and hatred of the common people2 and 7c7 the persecutions set on foot by government4 7a7 ,missionaries even now find it difficult to get a hearing among the cultivated classes of the heathen4 ,but the gospel appeared in the most enlightened age of antiquity--the ,augustan age of literature and historical inquiry4 ,tacitus called the religion of ,christ 8exitiabilis superstitio0--8quos per flagitia invisos vulgus ,christianos appellabat40 ,pliny3 8,nihil aliud inveni quam superstitionem pravam et immodicam40 ,if the gospel had been false1 its preachers would not have ventured into the centres of civilization and refinement2 or if they had1 they would have been detected4 7b7 ,consider the interweaving of heathen religions with all the relations of life4 ,christians often had to meet the furious zeal and blind rage of the mob1--as at ,lystra and ,ephesus4 7c7 ,rawlinson1 in his ,historical ,evidences1 claims that the ,catacombs of ,rome comprised nine hundred miles of streets and seven millions of graves within a period of four hundred years--a far greater number than could have died a natural death--and that vast multitudes of these must have been massacred for their faith4 ,the ,encyclopdia ,britannica1 however1 calls the estimate of ,de ,marchi1 which ,rawlinson appears to have taken as authority1 a great exaggeration4 ,instead of nine hundred miles of streets1 ,northcote has three hundred fifty4 ,the number of interments to correspond would be less than three millions4 ,the ,catacombs began to be deserted by the time of ,jerome4 ,the times when they were universally used by ,christians could have been hardly more than two hundred years4 ,they did not begin in sand-pits4 ,there were three sorts of tufa3 7#a7 rocky1 used for quarrying and too hard for ,christian purposes2 7#b7 sandy1 used for sand-pits1 too soft to permit construction of galleries and tombs2 7#c7 granular1 that used by ,christians4 ,the existence of the ,catacombs must have been well known to the heathen4 ,after ,pope ,damasus the exaggerated reverence for them began4 ,they were decorated and improved4 ,hence many paintings are of later date than #djj1 and testify to papal polity1 not to that of early ,christianity4 ,the bottles contain1 not blood1 but wine of the eucharist celebrated at the funeral4 ,fisher1 ,nature and ,method of ,revelation1 #bef-beh1 calls attention to ,matthew ,arnold's description of the needs of the heathen world1 yet his blindness to the true remedy3 8,on that hard pagan world disgust ,and secret loathing fell2 ,deep weariness and sated lust ,made human life a hell4 ,in his cool hall1 with haggard eyes1 ,the ,roman noble lay2 ,he drove abroad1 in furious guise1 ,along the ,appian ,way2 ,he made a feast1 drank fierce and fast1 ,and crowned his hair with flowers1--,no easier nor no quicker passed ,the impracticable hours40 ,yet with mingled pride and sadness1 ,mr4 ,arnold fastidiously rejects more heavenly nutriment4 ,of ,christ he says3 8,now he is dead6 ,far hence he lies1 ,in the lorn ,syrian town1 ,and on his grave1 with shining eyes1 ,the ,syrian stars look down40 ,he sees that the millions 8,have such need of joy1 ,and joy whose grounds are true1 ,and joy that should all hearts employ ,as when the past was new60 ,the want of the world is3 8,one mighty wave of thought and joy1 ,lifting mankind amain40 ,but the poet sees no ground of hope3 8,fools6 that so often here1 ,happiness mocked our prayer1 ,i think might make us fear ,a like event elsewhere1--,make us not fly to dreams1 ,but moderate desire40 ,he sings of the time when ,christianity was young3 8,oh1 had ,i lived in that great day1 ,how had its glory new ,filled earth and heaven1 and caught away ,my ravished spirit too60 ,but desolation of spirit does not bring with it any lowering of self-esteem1 much less the humility which deplores the presence and power of evil in the soul1 and sighs for deliverance4 8,they that are whole have no need of a physician1 but they that are sick0 7,mat4 #i3ab74 ,rejecting ,christ1 ,matthew ,arnold embodies in his verse 8the sweetness1 the gravity1 the strength1 the beauty1 and the languor of death0 7,hutton1 ,essays1 #cjb74 ,c4 ,the wonder becomes yet greater when we consider the natural insufficiency of the means used to secure this progress4 7a7 ,the proclaimers of the gospel were in general unlearned men1 belonging to a despised nation4 7b7 ,the gospel which they proclaimed was a gospel of salvation through faith in a ,jew who had been put to an ignominious death4 7c7 ,this gospel was one which excited natural repugnance1 by humbling men's pride1 striking at the root of their sins1 and demanding a life of labor and self-sacrifice4 7d7 ,the gospel1 moreover1 was an exclusive one1 suffering no rival and declaring itself to be the universal and only religion4 7a7 ,the early ,christians were more unlikely to make converts than modern ,jews are to make proselytes1 in vast numbers1 in the principal cities of ,europe and ,america4 ,celsus called ,christianity 8a religion of the rabble40 7b7 ,the cross was the ,roman gallows--the punishment of slaves4 ,cicero calls it 8servitutis extremum summumque supplicium40 7c7 ,there were many bad religions3 why should the mild ,roman ,empire have persecuted the only good one8 ,the answer is in part3 ,persecution did not originate with the official classes2 it proceeded really from the people at large4 ,tacitus called ,christians 8haters of the human race40 ,men recognized in ,christianity a foe to all their previous motives1 ideals1 and aims4 ,altruism would break up the old society1 for every effort that centered in self or in the present life was stigmatized by the gospel as unworthy4 7d7 ,heathenism1 being without creed or principle1 did not care to propagate itself4 8,a man must be very weak10 said ,celsus1 8to imagine that ,greeks and barbarians1 in ,asia1 ,europe1 and ,libya1 can ever unite under the same system of religion40 ,so the ,roman government would allow no religion which did not participate in the worship of the ,state4 8,keep yourselves from idols10 8,we worship no other ,god10 was the ,christian's answer4 ,gibbon1 ,hist4 ,decline and ,fall1 #a3 chap4 #ae1 mentions as secondary causes3 7#a7 the zeal of the ,jews2 7#b7 the doctrine of immortality2 7#c7 miraculous powers2 7#d7 virtues of early ,christians2 7#e7 privilege of participation in church government4 ,but these causes were only secondary1 and all would have been insufficient without an invincible persuasion of the truth of ,christianity4 ,for answer to ,gibbon1 see ,perrone1 ,prelectiones ,theologic1 #a3acc4 ,persecution destroys falsehood by leading its advocates to investigate the grounds of their belief2 but it strengthens and multiplies truth by leading its advocates to see more clearly the foundations of their faith4 ,there have been many conscientious persecutors3 ,john #af3b--8,they shall put you out of the synagogues3 yea1 the hour cometh1 that whosoever killeth you shall think that he offereth service unto ,god40 ,the ,decretal of ,pope ,urban ,,ii reads3 8,for we do not count them to be homicides1 to whom it may have happened1 through their burning zeal against the excommunicated1 to put any of them to death40 ,st4 ,louis1 ,king of ,france1 urged his officers 8not to argue with the infidel1 but to subdue unbelievers by thrusting the sword into them as far as it will go40 ,of the use of the rack in ,england on a certain occasion1 it was said that it was used with all the tenderness which the nature of the instrument would allow4 ,this reminds us of ,isaak ,walton's instruction as to the use of the frog3 8,put the hook through his mouth and out at his gills2 and1 in so doing1 use him as though you loved him40 ,robert ,browning1 in his ,easter ,day1 #bge-bhh1 gives us what purports to be ,a ,martyr's ,epitaph1 inscribed upon a wall of the ,catacombs1 which furnishes a valuable contrast to the sceptical and pessimistic strain of ,matthew ,arnold3 8,i was born sickly1 poor and mean1 ,a slave3 no misery could screen ,the holders of the pearl of price from ,csar's envy3 therefore twice ,i fought with beasts1 and three times saw ,my children suffer by his law2 ,at length my own release was earned3 ,i was some time in being burned1 ,but at the close a ,hand came through ,the fire above my head1 and drew ,my soul to ,christ1 whom now ,i see4 ,sergius1 a brother1 writes for me ,this testimony on the wall--,for me1 ,i have forgot it all40 ,the progress of a religion so unprepossessing and uncompromising to outward acceptance and dominion1 within the space of three hundred years1 cannot be explained without supposing that divine power attended its promulgation1 and therefore that the gospel is a revelation from ,god4 ,stanley1 ,life and ,letters1 #a3ebg--8;,in the ,kremlin ,cathedral1 whenever the ,metropolitan advanced from the altar to give his blessing1 there was always thrown under his feet a carpet embroidered with the eagle of old ,pagan ,rome1 to indicate that the ,christian ,church and ,empire of ,constantinople had succeeded and triumphed over it40 ,on this whole section1 see ,f4 ,w4 ,farrar1 ,witness of ,history to ,christ1 #ia2 ,mc,ilvaine1 ,wisdom of ,holy ,scripture1 #aci4 #b4 ,the beneficent influence of the ,scripture doctrines and precepts1 wherever they have had sway1 shows their divine origin4 ,notice3 ,a4 ,their influence on civilization in general1 securing a recognition of principles which heathenism ignored1 such as ,garbett mentions3 7a7 the importance of the individual2 7b7 the law of mutual love2 7c7 the sacredness of human life2 7d7 the doctrine of internal holiness2 7e7 the sanctity of home2 7f7 monogamy1 and the religious equality of the sexes2 7g7 identification of belief and practice4 ,the continued corruption of heathen lands shows that this change is not due to any laws of merely natural progress4 ,the confessions of ancient writers show that it is not due to philosophy4 ,its only explanation is that the gospel is the power of ,god4 ,garbett1 ,dogmatic ,faith1 #agg-ahf2 ,f4 ,w4 ,farrar1 ,witness of ,history to ,christ1 chap4 on ,christianity and the ,individual2 ,brace1 ,gesta ,christi1 preface1 vi--8,practices and principles implanted1 stimulated or supported by ,christianity1 such as regard for the personality of the weakest and poorest2 respect for woman2 duty of each member of the fortunate classes to raise up the unfortunate2 humanity to the child1 the prisoner1 the stranger1 the needy1 and even to the brute2 unceasing opposition to all forms of cruelty1 oppression and slavery2 the duty of personal purity1 and the sacredness of marriage2 the necessity of temperance2 obligation of a more equitable division of the profits of labor1 and of greater coperation between employers and employed2 the right of every human being to have the utmost opportunity of developing his faculties1 and of all persons to enjoy equal political and social privileges2 the principle that the injury of one nation is the injury of all1 and the expediency and duty of unrestricted trade and intercourse between all countries2 and finally1 a profound opposition to war1 a determination to limit its evils when existing1 and to prevent its arising by means of international arbitration40 ,max ,mller3 8,the concept of humanity is the gift of ,christ40 ,guizot1 ,history of ,civilization1 #a3 ,introd41 tells us that in ancient times the individual existed for the sake of the ,state2 in modern times the ,state exists for the sake of the individual4 8,the individual is a discovery of ,christ40 ,on the relations between ,christianity and ,political ,economy1 see ,a4 ,h4 ,strong1 ,philosophy and ,religion1 pages #ddc-dfj2 on the cause of the changed view with regard to the relation of the individual to the ,state1 see page #bjg--8,what has wrought the change8 ,nothing but the death of the ,son of ,god4 ,when it was seen that the smallest child and the lowest slave had a soul of such worth that ,christ left his throne and gave up his life to save it1 the world's estimate of values changed1 and modern history began40 ,lucian1 the ,greek satirist and humorist1 #afj ,a4 ,d41 said of the ,christians3 8,their first legislator ,jesus has put it into their heads that they are all brothers40 ,it is this spirit of common brotherhood which has led in most countries to the abolition of cannibalism1 infanticide1 widow-burning1 and slavery4 ,prince ,bismarck3 8,for social well-being ,i ask nothing more than ,christianity without phrases0--which means the religion of the deed rather than of the creed4 ,yet it is only faith in the historic revelation of ,god in ,christ which has made ,christian deeds possible4 ,shaler1 ,interpretation of ,nature1 #bcb-bgh--;,aristotle1 if he could look over society to-day1 would think modern man a new species1 in his going out in sympathy to distant peoples4 ,this cannot be the result of natural selection1 for self-sacrifice is not profitable to the individual4 ,altruistic emotions owe their existence to ,god4 ,worship of ,god has flowed back upon man's emotions and has made them more sympathetic4 ,self-consciousness and sympathy1 coming into conflict with brute emotions1 originate the sense of sin4 ,then begins the war of the natural and the spiritual4 ,love of nature and absorption in others is the true ,nirvana4 ,not physical science1 but the humanities1 are most needed in education4 ,h4 ,e4 ,hersey1 ,introd4 to ,browning's ,christmas ,eve1 #ai-- 8,sidney ,lanier tells us that the last twenty centuries have spent their best power upon the development of personality4 ,literature1 education1 government1 and religion1 have learned to recognize the individual as the unit of force4 ,browning goes a step further4 ,he declares that so powerful is a complete personality that its very touch gives life and courage and potency4 ,he turns to history for the inspiration of enduring virtue and the stimulus for sustained effort1 and he finds both in ,jesus ,christ40 ,j4 ,p4 ,cooke1 ,credentials of ,science1 #dc--,the change from the ancient philosopher to the modern investigator is the change from self-assertion to self-devotion1 and the great revolution can be traced to the influence of ,christianity and to the spirit of humility exhibited and inculcated by ,christ4 ,lewes1 ,hist4 ,philos41 #a3djh--;,greek morality never embraced any conception of humanity2 no ,greek ever attained to the sublimity of such a point of view4 ,kidd1 ,social ,evolution1 #afe1 #bhg--;,it is not intellect that has pushed forward the world of modern times3 it is the altruistic feeling that originated in the cross and sacrifice of ,christ4 ,the ,french ,revolution was made possible by the fact that humanitarian ideas had undermined the upper classes themselves1 and effective resistance was impossible4 ,socialism would abolish the struggle for existence on the part of individuals4 ,what security would be left for social progress8 ,removing all restrictions upon population ensures progressive deterioration4 ,a non-socialist community would outstrip a socialist community where all the main wants of life were secure4 ,the real tendency of society is to bring all the people into rivalry1 not only on a footing of political equality1 but on conditions of equal social opportunities4 ,the ,state in future will interfere and control1 in order to preserve or secure free competition1 rather than to suspend it4 ,the goal is not socialism or ,state management1 but competition in which all shall have equal advantages4 ,the evolution of human society is not primarily intellectual but religious4 ,the winning races are the religious races4 ,the ,greeks had more intellect1 but we have more civilization and progress4 ,the ,athenians were as far above us as we are above the negro race4 ,gladstone said that we are intellectually weaker than the men of the middle ages4 ,when the intellectual development of any section of the race has for the time being outrun its ethical development1 natural selection has apparently weeded it out1 like any other unsuitable product4 ,evolution is developing reverence1 with its allied qualities1 mental energy1 resolution1 enterprise1 prolonged and concentrated application1 simple minded and single minded devotion to duty4 ,only religion can overpower selfishness and individualism and ensure social progress4 ,b4 ,their influence upon individual character and happiness1 wherever they have been tested in practice4 ,this influence is seen 7a7 in the moral transformations they have wrought--as in the case of ,paul the apostle1 and of persons in every ,christian community2 7b7 in the self-denying labors for human welfare to which they have led--as in the case of ,wilberforce and ,judson2 7c7 in the hopes they have inspired in times of sorrow and death4 ,these beneficent fruits cannot have their source in merely natural causes1 apart from the truth and divinity of the ,scriptures2 for in that case the contrary beliefs would be accompanied by the same blessings4 ,but since we find these blessings only in connection with ,christian teaching1 we may justly consider this as their cause4 ,this teaching1 then1 must be true1 and the ,scriptures must be a divine revelation4 ,else ,god has made a lie to be the greatest blessing to the race4 ,the first ,moravian missionaries to the ,west ,indies walked six hundred miles to take ship1 worked their passage1 and then sold themselves as slaves1 in order to get the privilege of preaching to the negroes4444 ,the father of ,john ,g4 ,paton was a stocking-weaver4 ,the whole family1 with the exception of the very small children1 worked from #f a4 m4 to #aj p4 m41 with one hour for dinner at noon and a half hour each for breakfast and supper4 ,yet family prayer was regularly held twice a day4 ,in these breathing-spells for daily meals ,john ,g4 ,paton took part of his time to study the ,latin ,grammar1 that he might prepare himself for missionary work4 ,when told by an uncle that1 if he went to the ,new ,hebrides1 the cannibals would eat him1 he replied3 8,you yourself will soon be dead and buried1 and ,i had as lief be eaten by cannibals as by worms40 ,the ,aneityumese raised arrow-root for fifteen years and sold it to pay the #abjj required for printing the ,bible in their own language4 ,universal church-attendance and ,bible-study make those ,south ,sea ,islands the most heavenly place on earth on the ,sabbath-day4 ,in #ahci1 twenty thousand negroes in ,jamaica gathered to begin a life of freedom4 ,into a coffin were put the handcuffs and shackles of slavery1 relics of the whipping-post and the scourge4 ,as the clock struck twelve at night1 a preacher cried with the first stroke3 8,the monster is dying60 and so with every stroke until the last1 when he cried3 8,the monster is dead60 ,then all rose from their knees and sang3 8,praise ,god from whom all blessings flow60444 8,what do you do that for80 said the sick ,chinaman whom the medical missionary was tucking up in bed with a care which the patient had never received since he was a baby4 ,the missionary took the opportunity to tell him of the love of ,christ4444 ,the aged ,australian mother1 when told that her two daughters1 missionaries in ,china1 had both of them been murdered by a heathen mob1 only replied3 8,this decides me2 ,i will go to ,china now myself1 and try to teach those poor creatures what the love of ,jesus means40444 ,dr4 ,william ,ashmore3 8,let one missionary die1 and ten come to his funeral40 ,a shoemaker1 teaching neglected boys and girls while he worked at his cobbler's bench1 gave the impulse to ,thomas ,guthrie's life of faith4 ,we must judge religions not by their ideals1 but by their performances4 ,omar ,khayyam and ,mozoomdar give us beautiful thoughts1 but the former is not ,persia1 nor is the latter ,india4 8,when the microscopic search of scepticism1 which has hunted the heavens and sounded the seas to disprove the existence of a ,creator1 has turned its attention to human society and has found on this planet a place ten miles square where a decent man can live in decency1 comfort1 and security1 supporting and educating his children1 unspoiled and unpolluted2 a place where age is reverenced1 infancy protected1 manhood respected1 womanhood honored1 and human life held in due regard--when sceptics can find such a place ten miles square on this globe1 where the gospel of ,christ has not gone and cleared the way and laid the foundations and made decency and security possible1 it will then be in order for the sceptical literati to move thither and to ventilate their views4 ,but so long as these very men are dependent upon the very religion they discard for every privilege they enjoy1 they may well hesitate before they rob the ,christian of his hope and humanity of its faith in that ,savior who alone has given that hope of eternal life which makes life tolerable and society possible1 and robs death of its terrors and the grave of its gloom40 ,on the beneficent influence of the gospel1 see ,schmidt1 ,social ,results of ,early ,christianity2 ,d4 ,j4 ,hill1 ,the ,social ,influence of ,christianity4 ,chapter ,,iii4 ,inspiration ,of ,the ,scriptures4 ,i4 ,definition of ,inspiration4 ,inspiration is that influence of the ,spirit of ,god upon the minds of the ,scripture writers which made their writings the record of a progressive divine revelation1 sufficient1 when taken together and interpreted by the same ,spirit who inspired them1 to lead every honest inquirer to ,christ and to salvation4 ,notice the significance of each part of this definition3 #a4 ,inspiration is an influence of the ,spirit of ,god4 ,it is not a merely naturalistic phenomenon or psychological vagary1 but is rather the effect of the inworking of the personal divine ,spirit4 #b4 ,yet inspiration is an influence upon the mind1 and not upon the body4 ,god secures his end by awakening man's rational powers1 and not by an external or mechanical communication4 #c4 ,the writings of inspired men are the record of a revelation4 ,they are not themselves the revelation4 #d4 ,the revelation and the record are both progressive4 ,neither one is complete at the beginning4 #e4 ,the ,scripture writings must be taken together4 ,each part must be viewed in connection with what precedes and with what follows4 #f4 ,the same ,holy ,spirit who made the original revelations must interpret to us the record of them1 if we are to come to the knowledge of the truth4 #g4 ,so used and so interpreted1 these writings are sufficient1 both in quantity and in quality1 for their religious purpose4 #h4 ,that purpose is1 not to furnish us with a model history or with the facts of science1 but to lead us to ,christ and to salvation4 7a7 ,inspiration is therefore to be defined1 not by its method1 but by its result4 ,it is a general term including all those kinds and degrees of the ,holy ,spirit's influence which were brought to bear upon the minds of the ,scripture writers1 in order to secure the putting into permanent and written form of the truth best adapted to man's moral and religious needs4 7b7 ,inspiration may often include revelation1 or the direct communication from ,god of truth to which man could not attain by his unaided powers4 ,it may include illumination1 or the quickening of man's cognitive powers to understand truth already revealed4 ,inspiration1 however1 does not necessarily and always include either revelation or illumination4 ,it is simply the divine influence which secures a transmission of needed truth to the future1 and1 according to the nature of the truth to be transmitted1 it may be only an inspiration of superintendence1 or it may be also and at the same time an inspiration of illumination or revelation4 7c7 ,it is not denied1 but affirmed1 that inspiration may qualify for oral utterance of truth1 or for wise leadership and daring deeds4 ,men may be inspired to render external service to ,god's kingdom1 as in the cases of ,bezalel and ,samson2 even though this service is rendered unwillingly or unconsciously1 as in the cases of ,balaam and ,cyrus4 ,all human intelligence1 indeed1 is due to the inbreathing of that same ,spirit who created man at the beginning4 ,we are now concerned with inspiration1 however1 only as it pertains to the authorship of ,scripture4 ,gen4 #b3g--8;,and ,jehovah ,god formed man of the dust of the ground1 and breathed into his nostrils the breath of life2 and man became a living soul02 ,ex4 #ca3b1 #c--8;,i have called by name ,bezalel 444 and ,i have filled him with the ,spirit of ,god 444 in all manner of workmanship02 ,judges #ac3bd1 #be--8;called his name ,samson3 and the child grew1 and ,jehovah blessed him4 ,and the ,spirit of ,jehovah began to move him02 ,num4 #bc3e--8;,and ,jehovah put a word in ,balaam's mouth1 and said1 ,return unto ,balak1 and thus shalt thou speak02 #b ,chron4 #cf3bb--8;,jehovah stirred up the spirit of ,cyrus02 ,is4 #dd3bh--8that saith of ,cyrus1 ,he is my shepherd02 #de3e--8;,i will gird thee1 though thou hast not known me02 ,job #cb3h--8there is a spirit in man1 and the breath of the ,almighty giveth them understanding40 ,these passages show the true meaning of #b ,tim4 #c3af--8;,every scripture inspired of ,god40 ,the word is to be understood as alluding1 not to the flute-player's breathing into his instrument1 but to ,god's original inbreathing of life4 ,the flute is passive1 but man's soul is active4 ,the flute gives out only what it receives1 but the inspired man under the divine influence is a conscious and free originator of thought and expression4 ,although the inspiration of which we are to treat is simply the inspiration of the ,scripture writings1 we can best understand this narrower use of the term by remembering that all real knowledge has in it a divine element1 and that we are possessed of complete consciousness only as we live1 move1 and have our being in ,god4 ,since ,christ1 the divine ,logos or ,reason1 is 8the light which lighteth every man0 7,john #a3i71 a special influence of 8the spirit of ,christ which was in them0 7#a ,pet4 #a3aa7 rationally accounts for the fact that 8men spake from ,god1 being moved by the ,holy ,spirit0 7#b ,pet4 #a3ba74 ,it may help our understanding of terms above employed if we adduce instances of 7#a7 ,inspiration without revelation1 as in ,luke or ,acts1 ,luke #a3a-c2 7#b7 ,inspiration including revelation1 as in the ,apocalypse1 ,rev4 #a3a1 #aa2 7#c7 ,inspiration without illumination1 as in the prophets1 #a ,pet4 #a3aa2 7#d7 ,inspiration including illumination1 as in the case of ,paul1 #a ,cor4 #b3ab2 7#e7 ,revelation without inspiration1 as in ,god's words from ,sinai1 ,ex4 #bj3a1 #bb2 7#f7 ,illumination without inspiration1 as in modern preachers1 ,eph4 #b3bj4 ,other definitions are those of ,park3 8,inspiration is such an influence over the writers of the ,bible that all their teachings which have a religious character are trustworthy02 of ,wilkinson3 8,inspiration is help from ,god to keep the report of divine revelation free from error4 ,help to whom8 ,no matter to whom1 so the result is secured4 ,the final result1 viz43 the record or report of revelation1 this must be free from error4 ,inspiration may affect one or all of the agents employed02 of ,hovey3 8,inspiration was an influence of the ,spirit of ,god on those powers of men which are concerned in the reception1 retention and expression of religious truth--an influence so pervading and powerful that the teaching of inspired men was according to the mind of ,god4 ,their teaching did not in any instance embrace all truth in respect to ,god1 or man1 or the way of life2 but it comprised just so much of the truth on any particular subject as could be received in faith by the inspired teacher and made useful to those whom he addressed4 ,in this sense the teaching of the original documents composing our ,bible may be pronounced free from error02 of ,g4 ,b4 ,foster3 8,revelation is the action of ,god in the soul of his child1 resulting in divine self-expression there3 ,inspiration is the action of ,god in the soul of his child1 resulting in apprehension and appropriation of the divine expression4 ,revelation has logical but not chronological priority02 of ,horton1 ,inspiration and the ,bible1 #aj-ac--8,we mean by ,inspiration exactly those qualities or characteristics which are the marks or notes of the ,bible4444 ,we call our ,bible inspired2 by which we mean that by reading and studying it we find our way to ,god1 we find his will for us1 and we find how we can conform ourselves to his will40 ,fairbairn1 ,christ in ,modern ,theology1 #dif1 while nobly setting forth the naturalness of revelation1 has misconceived the relation of inspiration to revelation by giving priority to the former3 8,the idea of a written revelation may be said to be logically involved in the notion of a living ,god4 ,speech is natural to spirit2 and if ,god is by nature spirit1 it will be to him a matter of nature to reveal himself4 ,but if he speaks to man1 it will be through men2 and those who hear best will be most possessed of ,god4 ,this possession is termed #8inspiration4' ,god inspires1 man reveals3 revelation is the mode or form--word1 character1 or institution--in which man embodies what he has received4 ,the terms1 though not equivalent1 are co-extensive1 the one denoting the process on its inner side1 the other on its outer40 ,this statement1 although approved by ,sanday1 ,inspiration1 #abd1 #abe1 seems to us almost precisely to reverse the right meaning of the words4 ,we prefer the view of ,evans1 ,bib4 ,scholarship and ,inspiration1 #ed--8;,god has first revealed himself1 and then has inspired men to interpret1 record and apply this revelation4 ,in redemption1 inspiration is the formal factor1 as revelation is the material factor4 ,the men are inspired1 as ,prof4 ,stowe said4 ,the thoughts are inspired1 as ,prof4 ,briggs said4 ,the words are inspired1 as ,prof4 ,hodge said4 ,the warp and woof of the ,bible is 3 #8the words that ,i have spoken unto you are spirit' 7,john #f3fc74 ,its fringes run off1 as was inevitable1 into the secular1 the material1 the psychic40 ,phillips ,brooks1 ,life1 #b3cea--8;,if the true revelation of ,god is in ,christ1 the ,bible is not properly a revelation1 but the history of a revelation4 ,this is not only a fact but a necessity1 for a person cannot be revealed in a book1 but must find revelation1 if at all1 in a person4 ,the centre and core of the ,bible must therefore be the gospels1 as the story of ,jesus40 ,some1 like ,priestley1 have held that the gospels are authentic but not inspired4 ,we therefore add to the proof of the genuineness and credibility of ,scripture1 the proof of its inspiration4 ,chadwick1 ,old and ,new ,unitarianism1 #aa--8,priestley's belief in supernatural revelation was intense4 ,he had an absolute distrust of reason as qualified to furnish an adequate knowledge of religious things1 and at the same time a perfect confidence in reason as qualified to prove that negative and to determine the contents of the revelation40 ,we might claim the historical truth of the gospels1 even if we did not call them inspired4 ,gore1 in ,lux ,mundi1 #cda--8;,christianity brings with it a doctrine of the inspiration of the ,holy ,scriptures1 but is not based upon it40 ,warfield and ,hodge1 ,inspiration1 #h--8,while the inspiration of the ,scriptures is true1 and being true is fundamental to the adequate interpretation of ,scripture1 it nevertheless is not1 in the first instance1 a principle fundamental to the truth of the ,christian religion40 ,on the idea of ,revelation1 see ,ladd1 in ,journ4 ,christ4 ,philos41 ,jan4 #ahhc3aef-agh2 on ,inspiration1 ibid41 ,apr4 #ahhc3bbe-bdh4 ,see ,henderson on ,inspiration 7#bnd ed471 #eh1 #bje1 #bdi1 #cjc1 #caj4 ,for other works on the general subject of ,inspiration1 see ,lee1 ,bannerman1 ,jamieson1 ,macnaught2 ,garbett1 ,god's ,word ,written2 ,aids to ,faith1 essay on ,inspiration4 ,also1 ,philippi1 ,glaubenslehre1 #a3bje2 ,westcott1 ,introd4 to ,study of the ,gospels1 #bg-fe2 ,bib4 ,sac41 #a3ig2 #d3aed2 #ab3bag2 #ae3bi1 #cad2 #be3aib-aih2 ,dr4 ,barrows1 in ,bib4 ,sac41 #ahfg3eic2 #ahgb3dbh2 ,farrar1 ,science in ,theology1 #bjh2 ,hodge and ,warfield1 in ,presb4 ,rev41 ,apr4 #ahha3bbe-bfa2 ,manly1 ,the ,bible ,doctrine of ,inspiration2 ,watts1 ,inspiration2 ,mead1 ,supernatural ,revelation1 #cej2 ,whiton1 ,gloria ,patri1 #acf2 ,hastings1 ,bible ,dict41 #a3bif-bii2 ,sanday1 ,bampton ,lectures on ,inspiration4 ,,ii4 ,proof of ,inspiration4 #a4 ,since we have shown that ,god has made a revelation of himself to man1 we may reasonably presume that he will not trust this revelation wholly to human tradition and misrepresentation1 but will also provide a record of it essentially trustworthy and sufficient2 in other words1 that the same ,spirit who originally communicated the truth will preside over its publication1 so far as is needed to accomplish its religious purpose4 ,since all natural intelligence1 as we have seen1 presupposes ,god's indwelling1 and since in ,scripture the all-prevailing atmosphere1 with its constant pressure and effort to enter every cranny and corner of the world1 is used as an illustration of the impulse of ,god's omnipotent ,spirit to vivify and energize every human soul 7,gen4 #b3g2 ,job #cb3h71 we may infer that1 but for sin1 all men would be morally and spiritually inspired 7,num4 #aa3bi--8,would that all ,jehovah's people were prophets1 that ,jehovah would put his ,spirit upon them60 ,is4 #ei3b--8your iniquities have separated between you and your ,god074 ,we have also seen that ,god's method of communicating his truth in matters of religion is presumably analogous to his method of communicating secular truth1 such as that of astronomy or history4 ,there is an original delivery to a single nation1 and to single persons in that nation1 that it may through them be given to mankind4 ,sanday1 ,inspiration1 #adj--8,there is a #8purpose of ,god according to selection' 7,rom4 #i3aa72 there is an #8election' or #8selection of grace'2 and the object of that selection was ,israel and those who take their name from ,israel's ,messiah4 ,if a tower is built in ascending tiers1 those who stand upon the lower tiers are yet raised above the ground1 and some may be raised higher than others1 but the full and unimpeded view is reserved for those who mount upward to the top4 ,and that is the place destined for us if we will take it40 ,if we follow the analogy of ,god's working in other communications of knowledge1 we shall reasonably presume that he will preserve the record of his revelations in written and accessible documents1 handed down from those to whom these revelations were first communicated1 and we may expect that these documents will be kept sufficiently correct and trustworthy to accomplish their religious purpose1 namely1 that of furnishing to the honest inquirer a guide to ,christ and to salvation4 ,the physician commits his prescriptions to writing2 the ,clerk of ,congress records its proceedings2 the ,state ,department of our government instructs our foreign ambassadors1 not orally1 but by dispatches4 ,there is yet greater need that revelation should be recorded1 since it is to be transmitted to distant ages2 it contains long discourses2 it embraces mysterious doctrines4 ,jesus did not write himself2 for he was the subject1 not the mere channel1 of revelation4 ,his unconcern about the apostles' immediately committing to writing what they saw and heard is inexplicable1 if he did not expect that inspiration would assist them4 ,we come to the discussion of ,inspiration with a presumption quite unlike that of ,kuenen and ,wellhausen1 who write in the interest of almost avowed naturalism4 ,kuenen1 in the opening sentences of his ,religion of ,israel1 does indeed assert the rule of ,god in the world4 ,but ,sanday1 ,inspiration1 #aag1 says well that 8,kuenen keeps this idea very much in the background4 ,he expended a whole volume of #eic large octavo pages 7,prophets and ,prophecy in ,israel1 ,london1 #ahgg7 in proving that the prophets were not moved to speak by ,god1 but that their utterances were all their own40 ,the following extract1 says ,sanday1 indicates the position which ,dr4 ,kuenen really held3 8,we do not allow ourselves to be deprived of ,god's presence in history4 ,in the fortunes and development of nations1 and not least clearly in those of ,israel1 we see ,him1 the holy and all-wise ,instructor of his human children4 ,but the old contrasts must be altogether set aside4 ,so long as we derive a separate part of ,israel's religious life directly from ,god1 and allow the supernatural or immediate revelation to intervene in even one single point1 so long also our view of the whole continues to be incorrect1 and we see ourselves here and there necessitated to do violence to the well-authenticated contents of the historical documents4 ,it is the supposition of a natural development alone which accounts for all the phenomena0 7,kuenen1 ,prophets and ,prophecy in ,israel1 #ehe74 #b4 ,jesus1 who has been proved to be not only a credible witness1 but a messenger from ,god1 vouches for the inspiration of the ,old ,testament1 by quoting it with the formula3 8,it is written02 by declaring that 8one jot or one tittle0 of it 8shall in no wise pass away10 and that 8the ,scripture cannot be broken40 ,jesus quotes from four out of the five books of ,moses1 and from the ,psalms1 ,isaiah1 ,malachi1 and ,zechariah1 with the formula1 8it is written02 see ,mat4 #d3d1 #f1 #g2 #aa3aj2 ,mark #ad3bg2 ,luke #d3d-ab4 ,this formula among the ,jews indicated that the quotation was from a sacred book and was divinely inspired4 ,jesus certainly regarded the ,old ,testament with as much reverence as the ,jews of his day4 ,he declared that 8one jot or one tittle shall in no wise pass away from the law0 7,mat4 #e3ah74 ,he said that 8the scripture cannot be broken0 7,john #aj3ce7 8the normative and judicial authority of the ,scripture cannot be set aside2 notice here in the singular1 the idea of the unity of ,scripture0 7,meyer74 ,and yet our ,lord's use of ,o4 ,t4 ,scripture was wholly free from the superstitious literalism which prevailed among the ,jews of his day4 ,the phrases 8word of ,god0 7,john #aj3ce2 ,mark #g3ac71 8wisdom of ,god0 7,luke #aa3di7 and 8oracles of ,god0 7,rom4 #c3b7 probably designate the original revelations of ,god and not the record of these in ,scripture2 cf4 #a ,sam4 #i3bg2 #a ,chron4 #ag3c2 ,is4 #dj3h2 ,mat4 #ac3ai2 ,luke #c3b2 ,acts #h3be4 ,jesus refuses assent to the ,o4 ,t4 law respecting the ,sabbath 7,mark #b3bg sq471 external defilements 7,mark #g3ae71 divorce 7,mark #aj3b sq474 ,he 8came not to destroy but to fulfil0 7,mat4 #e3ag72 yet he fulfilled the law by bringing out its inner spirit in his perfect life1 rather than by formal and minute obedience to its precepts2 see ,wendt1 ,teaching of ,jesus1 #b3e-ce4 ,the apostles quote the ,o4 ,t4 as the utterance of ,god 7,eph4 #d3h-- 1 sc4 74 ,paul's insistence upon the form of even a single word1 as in ,gal4 #c3af1 and his use of the ,o4 ,t4 for purposes of allegory1 as in ,gal #d3ba-ca1 show that in his view the ,o4 ,t4 text was sacred4 ,philo1 ,josephus and the ,talmud1 in their interpretations of the ,o4 ,t41 fall continually into a 8narrow and unhappy literalism40 8,the ,n4 ,t4 does not indeed escape ,rabbinical methods1 but even where these are most prominent they seem to affect the form far more than the substance4 ,and through the temporary and local form the writer constantly penetrates to the very heart of the ,o4 ,t4 teaching20 see ,sanday1 ,bampton ,lectures on ,inspiration1 #hg2 ,henderson1 ,inspiration1 #bed4 #c4 ,jesus commissioned his apostles as teachers and gave them promises of a supernatural aid of the ,holy ,spirit in their teaching1 like the promises made to the ,old ,testament prophets4 ,mat4 #bh3ai1 #bj--8;,go ye 444 teaching 444 and lo1 ,i am with you40 ,compare promises to ,moses 7,ex4 #c3ab71 ,jeremiah 7,jer4 #a3e-h71 ,ezekiel 7,ezek4 #b and #c74 ,see also ,is4 #dd3c and ,joel #b3bh--8;,i will pour my ,spirit upon thy seed02 ,mat4 #aj3g--8;as ye go1 preach02 #ai--8;be not anxious how or what ye shall speak02 ,john #ad3bf--8the ,holy ,spirit 444 shall teach you all things02 #ae3bf1 #bg--8the ,spirit of truth 444 shall bear witness of me3 and ye also bear witness0 the ,spirit shall witness in and through you2 #af3ac--8;he shall guide you into all the truth0 7#a7 limitation--all the truth of ,christ1 i4 e41 not of philosophy or science1 but of religion2 7#b7 comprehension--all the truth within this limited range1 i4 e41 sufficiency of ,scripture as rule of faith and practice 7,hovey72 #ag3h--8the words which thou gavest me ,i have given unto them02 ,acts #a3d--8;he charged them 444 to wait for the promise of the ,father02 ,john #bj3bb--8;he breathed on them1 and saith unto them1 ,receive ye the ,holy ,spirit40 ,here was both promise and communication of the personal ,holy ,spirit4 ,compare ,mat4 #aj3ai1 #bj--8;it shall be given you in that hour what ye shall speak4 ,for it is not ye that speak1 but the ,spirit of your ,father that speaketh in you40 ,see ,henderson1 ,inspiration1 #bdg1 #bdh4 ,jesus' testimony here is the testimony of ,god4 ,in ,deut4 #ah3ah1 it is said that ,god will put his words into the mouth of the great ,prophet4 ,in ,john #ab3di1 #ej1 ,jesus says3 8,i spake not from myself1 but the ,father that sent me1 he hath given me a commandment1 what ,i should say1 and what ,i should speak4 ,and ,i know that his commandment is life eternal2 the things therefore which ,i speak1 even as the ,father hath said unto me1 so ,i speak40 ,john #ag3g1 #h--8;all things whatsoever thou hast given me are from thee3 for the words which thou gavest me ,i have given unto them40 ,john #h3dj--8;a man that hath told you the truth1 which ,i heard from ,god40 #d4 ,the apostles claim to have received this promised ,spirit1 and under his influence to speak with divine authority1 putting their writings upon a level with the ,old ,testament ,scriptures4 ,we have not only direct statements that both the matter and the form of their teaching were supervised by the ,holy ,spirit1 but we have indirect evidence that this was the case in the tone of authority which pervades their addresses and epistles4 ,statements3--#a ,cor4 #b3aj1 #ac--8unto us ,god revealed them through the ,spirit4444 ,which things also we speak1 not in words which man's wisdom teacheth1 but which the ,spirit teacheth02 #aa3bc--8;,i received of the ,lord that which also ,i delivered unto you02 #ab3h1 #bh--the was apparently a gift peculiar to the apostles2 #ad3cg1 #ch--8the things which ,i write unto you 444 they are the commandment of the ,lord02 ,gal4 #a3ab--8neither did ,i receive it from man1 nor was ,i taught it1 but it came to me through revelation of ,jesus ,christ02 #a ,thess4 #d3b1 #h--8ye know what charge we gave you through the ,lord ,jesus4444 ,therefore he that rejecteth1 rejecteth not man1 but ,god1 who giveth his ,holy ,spirit unto you40 ,the following passages put the teaching of the apostles on the same level with ,o4 ,t4 ,scripture3 #a ,pet4 #a3aa1 #ab--8,spirit of ,christ which was in them0 ,o4 ,t4 prophets2--,n4 ,t4 preachers 8preached the gospel unto you by the ,holy ,spirit02 #b ,pet4 #a3ba--,o4 ,t4 prophets 8spake from ,god1 being moved by the ,holy ,spirit02 #c3b--8remember the words which were spoken before by the holy prophets0 ,o4 ,t41 8and the commandment of the ,lord and ,savior through your apostles0 ,n4 ,t42 #af--8wrest ,paul's ,epistles1 as they do also the other scriptures1 unto their own destruction40 ,cf4 ,ex4 #d3ad-af2 #g3a4 ,implications3--#b ,tim4 #c3af--8;,every scripture inspired of ,god is also profitable0--a clear implication of inspiration1 though not a direct statement of it there is a divinely inspired ,scripture4 ,in #a ,cor4 #e3c-e1 ,paul1 commanding the ,corinthian church with regard to the incestuous person1 was arrogant if not inspired4 ,there are more imperatives in the ,epistles than in any other writings of the same extent4 ,notice the continual asseveration of authority1 as in ,gal4 #a3a1 #b1 and the declaration that disbelief of the record is sin1 as in #a ,john #e3aj1 #aa4 ,jude #c--8the faith which was once for all 77 delivered unto the saints40 ,see ,kahnis1 ,dogmatik1 #c3abb2 ,henderson1 ,inspiration 7#bnd ed471 #cd1 #bcd2 ,conant1 ,genesis1 ,introd41 xiii1 note2 ,charteris1 ,new ,testament ,scriptures3 ,they claim truth1 unity1 authority4 ,the passages quoted above show that inspired men distinguished inspiration from their own unaided thinking4 ,these inspired men claim that their inspiration is the same with that of the prophets4 ,rev4 #bb3f--8the ,lord1 the ,god of the spirits of the prophets1 sent his angel to show unto his servants the things which must shortly come to pass0 inspiration gave them supernatural knowledge of the future4 ,as inspiration in the ,o4 ,t4 was the work of the pre-incarnate ,christ1 so inspiration in the ,n4 ,t4 is the work of the ascended and glorified ,christ by his ,holy ,spirit4 ,on the ,relative ,authority of the ,gospels1 see ,gerhardt1 in ,am4 ,journ4 ,theol41 ,apl4 #ahii3bge-bid1 who shows that not the words of ,jesus in the gospels are the final revelation1 but rather the teaching of the risen and glorified ,christ in the ,acts and the ,epistles4 ,the ,epistles are the posthumous works of ,christ4 ,pattison1 ,making of the ,sermon1 #bc--8,the apostles1 believing themselves to be inspired teachers1 often preached without texts2 and the fact that their successors did not follow their example shows that for themselves they made no such claim4 ,inspiration ceased1 and henceforth authority was found in the use of the words of the now complete ,scriptures40 #e4 ,the apostolic writers of the ,new ,testament1 unlike professedly inspired heathen sages and poets1 gave attestation by miracles or prophecy that they were inspired by ,god1 and there is reason to believe that the productions of those who were not apostles1 such as ,mark1 ,luke1 ,hebrews1 ,james1 and ,jude1 were recommended to the churches as inspired1 by apostolic sanction and authority4 ,the twelve wrought miracles 7,mat4 #aj3a74 ,paul's 8signs of an apostle0 7#b ,cor4 #ac3ab7 miracles4 ,internal evidence confirms the tradition that ,mark was the 8interpreter of ,peter10 and that ,luke's gospel and the ,acts had the sanction of ,paul4 ,since the purpose of the ,spirit's bestowment was to qualify those who were to be the teachers and founders of the new religion1 it is only fair to assume that ,christ's promise of the ,spirit was valid not simply to the twelve but to all who stood in their places1 and to these not simply as speakers1 but1 since in this respect they had a still greater need of divine guidance1 to them as writers also4 ,the epistle to the ,hebrews1 with the letters of ,james and ,jude1 appeared in the lifetime of some of the twelve1 and passed unchallenged2 and the fact that they all1 with the possible exception of #b ,peter1 were very early accepted by the churches founded and watched over by the apostles1 is sufficient evidence that the apostles regarded them as inspired productions4 ,as evidences that the writers regarded their writings as of universal authority1 see #a ,cor4 #a3b--8unto the church of ,god which is at ,corinth 444 with all that call upon the name of our ,lord ,jesus ,christ in every place10 etc42 #g3ag--8so ordain ,i in all the churches02 ,col4 #d3af--8;,and when this epistle hath been read among you1 cause that it be read also in the church of the ,laodiceans02 #b ,pet4 #c3ae1 #af--8our beloved brother ,paul also1 according to the wisdom given to him1 wrote unto you40 ,see ,bartlett1 in ,princeton ,rev41 ,jan4 #ahhj3bc-eg2 ,bib4 ,sac41 ,jan4 #ahhd3bjd1 #bje4 ,johnson1 ,systematic ,theology1 #dj--8,miraculous gifts were bestowed at ,pentecost on many besides apostles4 ,prophecy was not an uncommon gift during the apostolic period40 ,there is no antecedent improbability that inspiration should extend to others than to the principal leaders of the church1 and since we have express instances of such inspiration in oral utterances 7,acts #aa3bh2 #ba3i1 #aj7 it seems natural that there should have been instances of inspiration in written utterances also4 ,in some cases this appears to have been only an inspiration of superintendence4 ,clement of ,alexandria says only that ,peter neither forbade nor encouraged ,mark in his plan of writing the gospel4 ,irenus tells us that ,mark's gospel was written after the death of ,peter4 ,papias says that ,mark wrote down what he remembered to have heard from ,peter4 ,luke does not seem to have been aware of any miraculous aid in his writing1 and his methods appear to have been those of the ordinary historian4 #f4 ,the chief proof of inspiration1 however1 must always be found in the internal characteristics of the ,scriptures themselves1 as these are disclosed to the sincere inquirer by the ,holy ,spirit4 ,the testimony of the ,holy ,spirit combines with the teaching of the ,bible to convince the earnest reader that this teaching is as a whole and in all essentials beyond the power of man to communicate1 and that it must therefore have been put into permanent and written form by special inspiration of ,god4 ,foster1 ,christian ,life and ,theology1 #aje--8,the testimony of the ,spirit is an argument from identity of effects--the doctrines of experience and the doctrines of the ,bible--to identity of cause4444 ,god-wrought experience proves a ,god-wrought ,bible4444 ,this covers the ,bible as a whole1 if not the whole of the ,bible4 ,it is true so far as ,i can test it4 ,it is to be believed still further if there is no other evidence40 ,lyman ,abbott1 in his ,theology of an ,evolutionist1 #aje1 calls the ,bible 8a record of man's laboratory work in the spiritual realm1 a history of the dawning of the consciousness of ,god and of the divine life in the soul of man40 ,this seems to us unduly subjective4 ,we prefer to say that the ,bible is also ,god's witness to us of his presence and working in human hearts and in human history--a witness which proves its divine origin by awakening in us experiences similar to those which it describes1 and which are beyond the power of man to originate4 ,g4 ,p4 ,fisher1 in ,mag4 of ,christ4 ,lit41 ,dec4 #ahib3bci--8;,is the ,bible infallible8 ,not in the sense that all its statements extending even to minuti in matters of history and science are strictly accurate4 ,not in the sense that every doctrinal and ethical statement in all these books is incapable of amendment4 ,the whole must sit in judgment on the parts4 ,revelation is progressive4 ,there is a human factor as well as a divine4 ,the treasure is in earthen vessels4 ,but the ,bible is infallible in the sense that whoever surrenders himself in a docile spirit to its teaching will fall into no hurtful error in matters of faith and charity4 ,best of all1 he will find in it the secret of a new1 holy and blessed life1 #8hidden with ,christ in ,god' 7,col4 #c3c74 ,the ,scriptures are the witness to ,christ4444 ,through the ,scriptures he is truly and adequately made known to us40 ,denney1 ,death of ,christ1 #cad--8,the unity of the ,bible and its inspiration are correlative terms4 ,if we can discern a real unity in it--and ,i believe we can when we see that it converges upon and culminates in a divine love bearing the sin of the world--then that unity and its inspiration are one and the same thing4 ,and it is not only inspired as a whole1 it is the only book that is inspired4 ,it is the only book in the world to which ,god sets his seal in our hearts when we read in search of an answer to the question1 ,how shall a sinful man be righteous with ,god8444 ,the conclusion of our study of ,inspiration should be the conviction that the ,bible gives us a body of doctrine--a #8faith which was once for all delivered unto the saints' 7,jude #c740 ,,iii4 ,theories of ,inspiration4 #a4 ,the ,intuition-theory4 ,this holds that inspiration is but a higher development of that natural insight into truth which all men possess to some degree2 a mode of intelligence in matters of morals and religion which gives rise to sacred books1 as a corresponding mode of intelligence in matters of secular truth gives rise to great works of philosophy or art4 ,this mode of intelligence is regarded as the product of man's own powers1 either without special divine influence or with only the inworking of an impersonal ,god4 ,this theory naturally connects itself with ,pelagian and rationalistic views of man's independence of ,god1 or with pantheistic conceptions of man as being himself the highest manifestation of an all-pervading but unconscious intelligence4 ,morell and ,f4 ,w4 ,newman in ,england1 and ,theodore ,parker in ,america1 are representatives of this theory4 ,see ,morell1 ,philos4 of ,religion1 #abg-agi--8;,inspiration is only a higher potency of what every man possesses in some degree40 ,see also ,francis ,w4 ,newman 7brother of ,john ,henry ,newman71 ,phases of ,faith 7 phases of unbelief72 ,theodore ,parker1 ,discourses of ,religion1 and ,experiences as a ,minister3 8,god is infinite2 therefore he is immanent in nature1 yet transcending it2 immanent in spirit1 yet transcending that4 ,he must fill each point of spirit1 as of space2 matter must unconsciously obey2 man1 conscious and free1 has power to a certain extent to disobey1 but obeying1 the immanent ,god acts in man as much as in nature0--quoted in ,chadwick1 ,theodore ,parker1 #bga4 ,hence ,parker's view of ,inspiration3 ,if the conditions are fulfilled1 inspiration comes in proportion to man's gifts and to his use of those gifts4 ,chadwick himself1 in his ,old and ,new ,unitarianism1 #fh1 says that 8the ,scriptures are inspired just so far as they are inspiring1 and no more40 ,w4 ,c4 ,gannett1 ,life of ,ezra ,stiles ,gannett1 #aif--8,parker's spiritualism affirmed1 as the grand truth of religion1 the immanence of an infinitely perfect ,god in matter and mind1 and his activity in both spheres40 ,martineau1 ,study of ,religion1 #b3agh-ahj--8,theodore ,parker treats the regular results of the human faculties as an immediate working of ,god1 and regards the ,principia of ,newton as inspired4444 ,what then becomes of the human personality8 ,he calls ,god not only omnipresent1 but omniactive4 ,is then ,shakespeare only by courtesy author of ,macbeth8444 ,if this were more than rhetorical1 it would be unconditional pantheism40 ,both nature and man are other names for ,god4 ,martineau is willing to grant that our intuitions and ideals are expressions of the ,deity in us1 but our personal reasoning and striving1 he thinks1 cannot be attributed to ,god4 ,the word has no plural3 intellect1 in whatever subject manifested1 being all one1 just as a truth is one and the same1 in however many persons' consciousness it may present itself2 see ,martineau1 ,seat of ,authority1 #djc4 ,palmer1 ,studies in ,theological ,definition1 #bg--8,we can draw no sharp distinction between the human mind discovering truth1 and the divine mind imparting revelation40 ,kuenen belongs to this school4 ,with regard to this theory we remark3 7a7 ,man has1 indeed1 a certain natural insight into truth1 and we grant that inspiration uses this1 so far as it will go1 and makes it an instrument in discovering and recording facts of nature or history4 ,in the investigation1 for example1 of purely historical matters1 such as ,luke records1 merely natural insight may at times have been sufficient4 ,when this was the case1 ,luke may have been left to the exercise of his own faculties1 inspiration only inciting and supervising the work4 ,george ,harris1 ,moral ,evolution1 #dac--8;,god could not reveal himself to man1 unless he first revealed himself in man4 ,if it should be written in letters on the sky3 #8,god is good1'--the words would have no meaning1 unless goodness had been made known already in human volitions4 ,revelation is not by an occasional stroke1 but by a continuous process4 ,it is not superimposed1 but inherent4444 ,genius is inspired2 for the mind which perceives truth must be responsive to the ,mind that made things the vehicles of thought40 ,sanday1 ,bampton ,lectures on ,inspiration3 8,in claiming for the ,bible inspiration1 we do not exclude the possibility of other lower or more partial degrees of inspiration in other literatures4 ,the ,spirit of ,god has doubtless touched other hearts and other minds 444 in such a way as to give insight into truth1 besides those which could claim descent from ,abraham40 ,philo thought the ,,lxx translators1 the ,greek philosophers1 and at times even himself1 to be inspired4 ,plato he regards as 8most sacred0 771 but all good men are in various degrees inspired4 ,yet ,philo never quotes as authoritative any but the ,canonical ,books4 ,he attributes to them an authority unique in its kind4 7b7 ,in all matters of morals and religion1 however1 man's insight into truth is vitiated by wrong affections1 and1 unless a supernatural wisdom can guide him1 he is certain to err himself1 and to lead others into error4 #a ,cor4 #b3ad--8,now the natural man receiveth not the things of the ,spirit of ,god3 for they are foolishness unto him2 and he cannot know them1 because they are spiritually judged02 #aj--8;,but unto us ,god revealed them through the ,spirit3 for the ,spirit searcheth all things1 yea1 the deep things of ,god40 ,see quotation from ,coleridge1 in ,shairp1 ,culture and ,religion1 #aad--8,water cannot rise higher than its source2 neither can human reasoning02 ,emerson1 ,prose ,works1 #a3dgd2 #b3dfh--8',tis curious we only believe as deep as we live02 ,ullmann1 ,sinlessness of ,jesus1 #ahc1 #ahd4 ,for this reason we hold to a communication of religious truth1 at least at times1 more direct and objective than is granted by ,george ,adam ,smith1 ,com4 on ,isaiah1 #a3cgb--8,to ,isaiah inspiration was nothing more nor less than the possession of certain strong moral and religious convictions1 which he felt he owed to the communication of the ,spirit of ,god1 and according to which he interpreted1 and even dared to foretell1 the history of his people and of the world4 ,our study completely dispels1 on the evidence of the ,bible itself1 that view of inspiration and prediction so long held in the church40 ,if this is meant as a denial of any communication of truth other than the internal and subjective1 we set over against it4 ,num4 #ab3f-h--8;if there be a prophet among you1 ,i the ,lord will make myself known unto him in a vision1 ,i will speak with him in a dream4 ,my servant ,moses is not so2 he is faithful in all my house3 with him will ,i speak mouth to mouth1 even manifestly1 and not in dark speeches2 and the form of ,jehovah shall he behold40 7c7 ,the theory in question1 holding as it does that natural insight is the only source of religious truth1 involves a self-contradiction2--if the theory be true1 then one man is inspired to utter what a second is inspired to pronounce false4 ,the ,vedas1 the ,koran and the ,bible cannot be inspired to contradict each other4 ,the ,vedas permit thieving1 and the ,koran teaches salvation by works2 these cannot be inspired and the ,bible also4 ,paul cannot be inspired to write his epistles1 and ,swedenborg also inspired to reject them4 ,the ,bible does not admit that pagan teachings have the same divine endorsement with its own4 ,among the ,spartans to steal was praiseworthy2 only to be caught stealing was criminal4 ,on the religious consciousness with regard to the personality of ,god1 the divine goodness1 the future life1 the utility of prayer1 in all of which ,miss ,cobbe1 ,mr4 ,greg and ,mr4 ,parker disagree with each other1 see ,bruce1 ,apologetics1 #adc1 #add4 ,with ,matheson we may grant that the leading idea of inspiration is 8the growth of the divine through the capacities of the human10 while yet we deny that inspiration confines itself to this subjective enlightenment of the human faculties1 and also we exclude from the divine working all those perverse and erroneous utterances which are the results of human sin4 7d7 ,it makes moral and religious truth to be a purely subjective thing--a matter of private opinion--having no objective reality independently of men's opinions regarding it4 ,on this system truth is what men 8trow02 things are what men 8think0--words representing only the subjective4 8,better the ,greek #8the unconcealed' 7objective truth70--,harris1 ,philos4 ,basis of ,theism1 #ahb4 ,if there be no absolute truth1 ,lessing's 8search for truth0 is the only thing left to us4 ,but who will search1 if there is no truth to be found8 ,even a wise cat will not eternally chase its own tail4 ,the exercise within certain limits is doubtless useful1 but the cat gives it up so soon as it becomes convinced that the tail cannot be caught4 ,sir ,richard ,burton became a ,roman ,catholic1 a ,brahmin1 and a ,mohammedan1 successively1 apparently holding with ,hamlet that 8there is nothing either good or bad1 but thinking makes it so40 ,this same scepticism as to the existence of objective truth appears in the sayings3 8,your religion is good for you1 and mine for me02 8,one man is born an ,augustinian1 and another a ,pelagian40 ,see ,dix1 ,pantheism1 ,introd41 #ab4 ,richter3 8,it is not the goal1 but the course1 that makes us happy40 7e7 ,it logically involves the denial of a personal ,god who is truth and reveals truth1 and so makes man to be the highest intelligence in the universe4 ,this is to explain inspiration by denying its existence2 since1 if there be no personal ,god1 inspiration is but a figure of speech for a purely natural fact4 ,the animus of this theory is denial of the supernatural4 ,like the denial of miracles1 it can be maintained only upon grounds of atheism or pantheism4 ,the view in question1 as ,hutton in his ,essays remarks1 would permit us to say that the word of the ,lord came to ,gibbon1 amid the ruins of the ,coliseum1 saying3 8,go1 write the history of the ,decline and ,fall60 ,but1 replies ,hutton3 ,such a view is pantheistic4 ,inspiration is the voice of a living friend1 in distinction from the voice of a dead friend1 i4 e41 the influence of his memory4 ,the inward impulse of genius1 ,shakespeare's for example1 is not properly denominated inspiration4 ,see ,row1 ,bampton ,lectures for #ahgg3dbh-dgd2 ,rogers1 ,eclipse of ,faith1 #gc sq4 and #bhc sq42 ,henderson1 ,inspiration 7#bnd ed471 #ddc-dfi1 #dha-dij4 ,the view of ,martineau1 ,seat of ,authority1 #cjb1 is substantially this4 ,see criticism of ,martineau1 by ,rainy1 in ,critical ,rev41 #a3e-bj4 #b4 ,the ,illumination ,theory4 ,this regards inspiration as merely an intensifying and elevating of the religious perceptions of the ,christian1 the same in kind1 though greater in degree1 with the illumination of every believer by the ,holy ,spirit4 ,it holds1 not that the ,bible is1 but that it contains1 the word of ,god1 and that not the writings1 but only the writers1 were inspired4 ,the illumination given by the ,holy ,spirit1 however1 puts the inspired writer only in full possession of his normal powers1 but does not communicate objective truth beyond his ability to discover or understand4 ,this theory naturally connects itself with ,arminian views of mere coperation with ,god4 ,it differs from the ,intuition-theory by containing several distinctively ,christian elements3 7#a7 the influence of a personal ,god2 7#b7 an extraordinary work of the ,holy ,spirit2 7#c7 the ,christological character of the ,scriptures1 putting into form a revelation of which ,christ is the centre 7,rev4 #ai3aj74 ,but while it grants that the ,scripture writers were 8moved by the ,holy ,spirit0 7--#b ,pet4 #a3ba71 it ignores the complementary fact that the ,scripture itself is 8inspired of ,god0 7--#b ,tim4 #c3af74 ,luther's view resembles this2 see ,dorner1 ,gesch4 prot4 ,theol41 #bcf1 #bcg4 ,schleiermacher1 with the more orthodox ,neander1 ,tholuck and ,cremer1 holds it2 see ,essays by ,tholuck1 in ,herzog1 ,encyclopdie1 and in ,noyes1 ,theological ,essays2 ,cremer1 ,lexicon ,n4,t41 1 and in ,herzog and ,hauck1 ,realencyc41 #i3ahc-bjc4 ,in ,france1 ,sabatier1 ,philos4 ,religion1 #ij1 remarks3 8,prophetic inspiration is piety raised to the second power0--it differs from the piety of common men only in intensity and energy4 ,see also ,godet1 in ,revue ,chrtienne1 ,jan4 #ahgh4 ,in ,england ,coleridge propounded this view in his ,confessions of an ,inquiring ,spirit 7,works1 #e3ffi7--8,whatever finds me bears witness that it has proceeded from a ,holy ,spirit2 in the ,bible there is more that finds me than ,i have experienced in all other books put together40 ,shall we then call ,baxter's 8,saints' ,rest0 inspired1 while the ,books of ,chronicles are not8 ,see also ,f4 ,w4 ,robertson1 ,sermon ,i2 ,life and ,letters1 letter #ec1 vol4 #a3bgj2 #b3adc-aej--8,the other way1 some twenty or thirty men in the world's history have had special communication1 miraculous and from ,god2 in this way1 all may have it1 and by devout and earnest cultivation of the mind and heart may have it illimitably increased40 ,frederick ,w4 ,h4 ,myers1 ,catholic ,thoughts on the ,bible and ,theology1 #aj-bj1 emphasizes the idea that the ,scriptures are1 in their earlier parts1 not merely inadequate1 but partially untrue1 and subsequently superseded by fuller revelations4 ,the leading thought is that of accommodation2 the record of revelation is not necessarily infallible4 ,allen1 ,religious ,progress1 #dd1 quotes ,bishop ,thirlwall3 8,if that ,spirit by which every man spoke of old is a living and present ,spirit1 its later lessons may well transcend its earlier02--,pascal's 8colossal man0 is the race2 the first men represented only infancy2 we are 8the ancients01 and we are wiser than our fathers4 ,see also ,farrar1 ,critical ,history of ,free ,thought1 #dgc1 note #ej2 ,martineau1 ,studies in ,christianity3 8,one ,gospel in ,many ,dialects40 ,of ,american writers who favor this view1 see ,j4 ,f4 ,clarke1 ,orthodoxy1 its ,truths and ,errors1 #gd2 ,curtis1 ,human ,element in ,inspiration2 ,whiton1 in ,n4 ,eng41 ,jan4 #ahhb3fc-gb2 ,ladd1 in ,andover ,review1 ,july1 #ahhe1 in ,what is the ,bible8 and in ,doctrine of ,sacred ,scripture1 #a3gei--8;a large proportion of its writings inspired02 #b3agh1 #bge1 #dig--8that fundamental misconception which identifies the ,bible and the word of ,god02 #b3dhh--8;,inspiration1 as the subjective condition of ,biblical revelation and the predicate of the word of ,god1 is specifically the same illumining1 quickening1 elevating and purifying work of the ,holy ,spirit as that which goes on in the persons of the entire believing community40 ,professor ,ladd therefore pares down all predictive prophecy1 and regards ,isaiah #ec1 not as directly and solely1 but only as typically1 ,messianic4 ,clarke1 ,christian ,theology1 #ce-dd--8;,inspiration is exaltation1 quickening of ability1 stimulation of spiritual power2 it is uplifting and enlargement of capacity for perception1 comprehension and utterance2 and all under the influence of a thought1 a truth1 or an ideal that has taken possession of the soul4444 ,inspiration to write was not different in kind from the common influence of ,god upon his people4444 ,inequality in the ,scriptures is plain4444 ,even if we were convinced that some book would better have been omitted from the ,canon1 our confidence in the ,scriptures would not thereby be shaken4 ,the ,canon did not make ,scripture1 but ,scripture made the ,canon4 ,the inspiration of the ,bible does not prove its excellence1 but its excellence proves its inspiration4 ,the ,spirit brought the ,scriptures to help ,christ's work1 but not to take his place4 ,scripture says with ,paul3 #8,not that we have lordship over your faith1 but are helpers of your joy3 for in faith ye stand fast' 7#b ,cor4 #a3bd740 ,e4 ,g4 ,robinson3 8,the office of the ,spirit in inspiration is not different from that which he performed for ,christians at the time the gospels were written4444 ,when the prophets say3 #8,thus saith the ,lord1' they mean simply that they have divine authority for what they utter40 ,calvin ,e4 ,stowe1 ,history of ,books of ,bible1 #ai--8;,it is not the words of the ,bible that were inspired4 ,it is not the thoughts of the ,bible that were inspired4 ,it was the men who wrote the ,bible who were inspired40 ,thayer1 ,changed ,attitude toward the ,bible1 #fc--8;,it was not before the polemic spirit became rife in the controversies which followed the ,reformation that the fundamental distinction between the word of ,god and the record of that word became obliterated1 and the pestilent tenet gained currency that the ,bible is absolutely free from every error of every sort40 ,principal ,cave1 in ,homiletical ,review1 ,feb4 #ahib1 admitting errors but none serious in the ,bible1 proposes a mediating statement for the present controversy1 namely1 that ,revelation implies inerrancy1 but that ,inspiration does not4 ,whatever ,god reveals must be true1 but many have become inspired without being rendered infallible4 ,see also ,mead1 ,supernatural ,revelation1 #bia sq4 ,with regard to this theory we remark3 7a7 ,there is unquestionably an illumination of the mind of every believer by the ,holy ,spirit1 and we grant that there may have been instances in which the influence of the ,spirit1 in inspiration1 amounted only to illumination4 ,certain applications and interpretations of ,old ,testament ,scripture1 as for example1 ,john the ,baptist's application to ,jesus of ,isaiah's prophecy 7,john #a3bi--8;,behold1 the ,lamb of ,god1 that taketh away marg4 8beareth0 the sin of the world071 and ,peter's interpretation of ,david's words 7,acts #b3bg--8thou wilt not leave my soul unto ,hades1 ,neither wilt thou give thy ,holy ,one to see corruption071 may have required only the illuminating influence of the ,holy ,spirit4 ,there is a sense in which we may say that the ,scriptures are inspired only to those who are themselves inspired4 ,the ,holy ,spirit must show us ,christ before we recognize the work of the ,spirit in ,scripture4 ,the doctrines of atonement and of justification perhaps did not need to be newly revealed to the ,n4 ,t4 writers2 illumination as to earlier revelations may have sufficed4 ,but that ,christ existed before his incarnation1 and that there are personal distinctions in the ,godhead1 probably required revelation4 ,edison says that 8inspiration is simply perspiration40 ,genius has been defined as 8unlimited power to take pains40 ,but it is more--the power to do spontaneously and without effort what the ordinary man does by the hardest4 ,every great genius recognizes that this power is due to the inflowing into him of a ,spirit greater than his own--the ,spirit of divine wisdom and energy4 ,the ,scripture writers attribute their understanding of divine things to the ,holy ,spirit2 see next paragraph4 ,on genius1 as due to 8subliminal uprush10 see ,f4 ,w4 ,h4 ,myers1 ,human ,personality1 #a3gj-abj4 7b7 ,but we deny that this was the constant method of inspiration1 or that such an influence can account for the revelation of new truth to the prophets and apostles4 ,the illumination of the ,holy ,spirit gives no new truth1 but only a vivid apprehension of the truth already revealed4 ,any original communication of truth must have required a work of the ,spirit different1 not in degree1 but in kind4 ,the ,scriptures clearly distinguish between revelation1 or the communication of new truth1 and illumination1 or the quickening of man's cognitive powers to perceive truth already revealed4 ,no increase in the power of the eye or the telescope will do more than to bring into clear view what is already within its range4 ,illumination will not lift the veil that hides what is beyond4 ,revelation1 on the other hand1 is an 8unveiling0--the raising of a curtain1 or the bringing within our range of what was hidden before4 ,such a special operation of ,god is described in #b ,sam4 #bc3b1 #c--8,the ,spirit of ,jehovah spake by me1 ,and his word was upon my tongue4 ,the ,god of ,israel said1 ,the ,rock of ,israel spake to me02 ,mat4 #aj3bj--8;,for it is not ye that speak1 but the ,spirit of your ,father that speaketh in you02 #a ,cor4 #b3i-ac--8,things which eye saw not1 and ear heard not1 ,and which entered not into the heart of man1 ,whatsoever things ,god prepared for them that love him4 ,but unto us ,god revealed them through the ,spirit3 for the ,spirit searcheth all things1 yea1 the deep things of ,god4 ,for who among men knoweth the things of a man1 save the spirit of the man1 which is in him8 even so the things of ,god none knoweth1 save the ,spirit of ,god4 ,but we received1 not the spirit of the world1 but the spirit which is from ,god2 that we might know the things that were freely given to us of ,god40 ,clairvoyance and second sight1 of which along with many cases of imposition and exaggeration there seems to be a small residuum of proved fact1 show that there may be extraordinary operations of our natural powers4 ,but1 as in the case of miracle1 the inspiration of ,scripture necessitated an exaltation of these natural powers such as only the special influence of the ,holy ,spirit can explain4 ,that the product is inexplicable as due to mere illumination seems plain when we remember that revelation sometimes excluded illumination as to the meaning of that which was communicated1 for the prophets are represented in #a ,pet4 #a3aa as 8searching what time or what manner of time the ,spirit of ,christ which was in them did point unto1 when it testified beforehand the sufferings of ,christ1 and the glories that should follow them40 ,since no degree of illumination can account for the prediction of 8things that are to come0 7,john #af3ac71 this theory tends to the denial of any immediate revelation in prophecy so-called1 and the denial easily extends to any immediate revelation of doctrine4 7c7 ,mere illumination could not secure the ,scripture writers from frequent and grievous error4 ,the spiritual perception of the ,christian is always rendered to some extent imperfect and deceptive by remaining depravity4 ,the subjective element so predominates in this theory1 that no certainty remains even with regard to the trustworthiness of the ,scriptures as a whole4 ,while we admit imperfections of detail in matters not essential to the moral and religious teaching of ,scripture1 we claim that the ,bible furnishes a sufficient guide to ,christ and to salvation4 ,the theory we are considering1 however1 by making the measure of holiness to be the measure of inspiration1 renders even the collective testimony of the ,scripture writers an uncertain guide to truth4 ,we point out therefore that inspiration is not absolutely limited by the moral condition of those who are inspired4 ,knowledge1 in the ,christian1 may go beyond conduct4 ,balaam and ,caiaphas were not holy men1 yet they were inspired 7,num4 #bc3e2 ,john #aa3di-eb74 ,the promise of ,christ assured at least the essential trustworthiness of his witnesses 7,mat4 #aj3g1 #ai1 #bj2 ,john #ad3bf2 #ae3bf1 #bg2 #af3ac2 #ag3h74 ,this theory that inspiration is a wholly subjective communication of truth leads to the practical rejection of important parts of ,scripture1 in fact to the rejection of all ,scripture that professes to convey truth beyond the power of man to discover or to understand4 ,notice the progress from ,thomas ,arnold 7,sermons1 #b3ahe7 to ,matthew ,arnold 7,literature and ,dogma1 #acd1 #acg74 ,notice also ,swedenborg's rejection of nearly one half the ,bible 7,ruth1 ,chronicles1 ,ezra1 ,nehemiah1 ,esther1 ,job1 ,proverbs1 ,ecclesiastes1 ,song of ,solomon1 and the whole of the ,n4 ,t4 except the ,gospels and the ,apocalypse71 connected with the claim of divine authority for his new revelation4 8,his interlocutors all ,swedenborgize0 7,r4 ,w4 ,emerson74 ,on ,swedenborg1 see ,hours with the ,mystics1 #b3bcj2 ,moehler1 ,symbolism1 #dcf-dff2 ,new ,englander1 ,jan4 #ahgd3aie2 ,baptist ,review1 #ahhc3adc-aeg2 ,pond1 ,swedenborgianism2 ,ireland1 ,the ,blot on the ,brain1 #a-abi4 7d7 ,the theory is logically indefensible1 as intimating that illumination with regard to truth can be imparted without imparting truth itself1 whereas ,god must first furnish objective truth to be perceived before he can illuminate the mind to perceive the meaning of that truth4 ,the theory is analogous to the views that preservation is a continued creation2 knowledge is recognition2 regeneration is increase of light4 ,in order to preservation1 something must first be created which can be preserved2 in order to recognition1 something must be known which can be recognized or known again2 in order to make increase of light of any use1 there must first be the power to see4 ,in like manner1 inspiration cannot be mere illumination1 because the external necessarily precedes the internal1 the objective precedes the subjective1 the truth revealed precedes the apprehension of that truth4 ,in the case of all truth that surpasses the normal powers of man to perceive or evolve1 there must be special communication from ,god2 revelation must go before inspiration2 inspiration alone is not revelation4 ,it matters not whether this communication of truth be from without or from within4 ,as in creation1 ,god can work from within1 yet the new result is not explicable as mere reproduction of the past4 ,the eye can see only as it receives and uses the external light furnished by the sun1 even though it be equally true that without the eye the light of the sun would be nothing worth4 ,pfleiderer1 ,grundriss1 #ag-ai1 says that to ,schleiermacher revelation is the original appearance of a proper religious life1 which life is derived neither from external communication nor from invention and reflection1 but from a divine impartation1 which impartation can be regarded1 not merely as an instructive influence upon man as an intellectual being1 but as an endowment determining his whole personal existence--an endowment analogous to the higher conditions of poetic and heroic exaltation4 ,pfleiderer himself would give the name 8revelation0 to 8every original experience in which man becomes aware of1 and is seized by1 supersensible truth1 truth which does not come from external impartation nor from purposed reflection1 but from the unconscious and undivided transcendental ground of the soul1 and so is received as an impartation from ,god through the medium of the soul's human activity40 ,kaftan1 ,dogmatik1 #ea sq4--8,we must put the conception of revelation in place of inspiration4 ,scripture is the record of divine revelation4 ,we do not propose a new doctrine or inspiration1 in place of the old4 ,we need only revelation1 and1 here and there1 providence4 ,the testimony of the ,holy ,spirit is given1 not to inspiration1 but to revelation--the truths that touch the human spirit and have been historically revealed40 ,allen1 ,jonathan ,edwards1 #ahb--;,edwards held that spiritual life in the soul is given by ,god only to his favorites and dear children1 while inspiration may be thrown out1 as it were1 to dogs and swine--a ,balaam1 ,saul1 and ,judas4 ,the greatest privilege of apostles and prophets was1 not their inspiration1 but their holiness4 ,better to have grace in the heart1 than to be the mother of ,christ 7,luke #aa3bg1 #bh74 ,maltbie ,d4 ,babcock1 in ,s4 ,s4 ,times1 #aija3eij--8,the man who mourns because infallibility cannot be had in a church1 or a guide1 or a set of standards1 does not know when he is well off4 ,how could ,god develop our minds1 our power of moral judgment1 if there were no #8spirit to be tried' 7#a ,john #d3a71 no necessity for discrimination1 no discipline of search and challenge and choice8 ,to give the right answer to a problem is to put him on the side of infallibility so far as that answer is concerned1 but it is to do him an ineffable wrong touching his real education4 ,the blessing of life's schooling is not in knowing the right answer in advance1 but in developing power through struggle40 ,why did ,john ,henry ,newman surrender to the ,church of ,rome8 ,because he assumed that an external authority is absolutely essential to religion1 and1 when such an assumption is followed1 ,rome is the only logical terminus4 8,dogma was10 he says1 8the fundamental principle of my religion40 ,modern ritualism is a return to this medival notion4 8,dogmatic ,christianity10 says ,harnack1 8is ,catholic4 ,it needs an inerrant ,bible1 and an infallible church to interpret that ,bible4 ,the dogmatic ,protestant is of the same camp with the sacramental and infallible ,catholic40 ,lyman ,abbott3 8,the new ,reformation denies the infallibility of the ,bible1 as the ,protestant ,reformation denied the infallibility of the ,church4 ,there is no infallible authority4 ,infallible authority is undesirable4444 ,god has given us something far better1--life4444 ,the ,bible is the record of the gradual manifestation of ,god to man in human experience1 in moral laws and their applications1 and in the life of ,him who was ,god manifest in the flesh40 ,leighton ,williams3 8,there is no inspiration apart from experience4 ,baptists are not sacramental1 nor creedal1 but experimental ,christians0--not ,romanists1 nor ,protestants1 but believers in an inner light4 8,life1 as it develops1 awakens into self-consciousness4 ,that self-consciousness becomes the most reliable witness as to the nature of the life of which it is the development4 ,within the limits of its own sphere1 its authority is supreme4 ,prophecy is the utterance of the soul in moments of deep religious experience4 ,the inspiration of ,scripture writers is not a peculiar thing1--it was given that the same inspiration might be perfected in those who read their writings40 ,christ is the only ultimate authority1 and he reveals himself in three ways1 through ,scripture1 the ,reason1 and the ,church4 ,only ,life saves1 and the ,way leads through the ,truth to the ,life4 ,baptists stand nearer to the ,episcopal system of life than to the ,presbyterian system of creed4 ,whiton1 ,gloria ,patri1 #acf--8,the mistake is in looking to the ,father above the world1 rather than to the ,son and the ,spirit within the world1 as the immediate source of revelation4444 ,revelation is the unfolding of the life and thought of ,god within the world4 ,one should not be troubled by finding errors in the ,scriptures1 any more than by finding imperfections in any physical work of ,god1 as in the human eye40 #c4 ,the ,dictation-theory4 ,this theory holds that inspiration consisted in such a possession of the minds and bodies of the ,scripture writers by the ,holy ,spirit1 that they became passive instruments or amanuenses--pens1 not penmen1 of ,god4 ,this theory naturally connects itself with that view of miracles which regards them as suspensions or violations of natural law4 ,dorner1 ,glaubenslehre1 #a3fbd 7transl4 #b3ahf-ahi71 calls it a 8docetic view of inspiration4 ,it holds to the abolition of second causes1 and to the perfect passivity of the human instrument2 denies any inspiration of persons1 and maintains inspiration of writings only4 ,this exaggeration of the divine element led to the hypothesis of a multiform divine sense in ,scripture1 and1 in assigning the spiritual meaning1 a rationalizing spirit led the way40 ,representatives of this view are ,quenstedt1 ,theol4 ,didact41 #a3gf--8,the ,holy ,ghost inspired his amanuenses with those expressions which they would have employed1 had they been left to themselves02 ,hooker1 ,works1 #b3chc--8,they neither spake nor wrote any word of their own1 but uttered syllable by syllable as the ,spirit put it into their mouths02 ,gaussen1 ,theopneusty1 #fa--8,the ,bible is not a book which ,god charged men already enlightened to make under his protection2 it is a book which ,god dictated to them02 ,cunningham1 ,theol4 ,lectures1 #cdi--8,the verbal inspiration of the ,scriptures which he advocates implies in general that the words of ,scripture were suggested or dictated by the ,holy ,spirit1 as well as the substance of the matter1 and this1 not only in some portion of the ,scriptures1 but through the whole40 ,this reminds us of the old theory that ,god created fossils in the rocks1 as they would be had ancient seas existed4 ,sanday1 ,bamp4 ,lect4 on ,inspiration1 #gd1 quotes ,philo as saying3 8,a prophet gives forth nothing at all of his own1 but acts as interpreter at the prompting of another in all his utterances1 and as long as he is under inspiration he is in ignorance1 his reason departing from its place and yielding up the citadel of the soul1 when the divine ,spirit enters into it and dwells in it and strikes at the mechanism of the voice1 sounding through it to the clear declaration of that which he prophesieth02 in ,gen4 #ae3ab--8;,about the setting of the sun a trance came upon ,abram0--the sun is the light of human reason which sets and gives place to the ,spirit of ,god4 ,sanday1 #gh1 says also3 8,josephus holds that even historical narratives1 such as those at the beginning of the ,pentateuch which were not written down by contemporary prophets1 were obtained by direct inspiration from ,god4 ,the ,jews from their birth regard their ,scripture as #8the decrees of ,god1' which they strictly observe1 and for which if need be they are ready to die40 ,the ,rabbis said that 8,moses did not write one word out of his own knowledge40 ,the ,reformers held to a much freer view than this4 ,luther said3 8,what does not carry ,christ with it1 is not apostolic1 even though ,st4 ,peter or ,st4 ,paul taught it4 ,if our adversaries fall back on the ,scripture against ,christ1 we fall back on ,christ against the ,scripture40 ,luther refused canonical authority to books not actually written by apostles or composed1 like ,mark and ,luke1 under their direction4 ,so he rejected from the rank of canonical authority ,hebrews1 ,james1 ,jude1 #b ,peter and ,revelation4 ,even ,calvin doubted the ,petrine authorship of #b ,peter1 excluded the book of ,revelation from the ,scripture on which he wrote ,commentaries1 and also thus ignored the second and third epistles of ,john2 see ,prof4 ,r4 ,e4 ,thompson1 in ,s4 ,s4 ,times1 ,dec4 #c1 #ahih3hjc1 #hjd4 ,the dictation-theory is post-,reformation4 ,h4 ,p4 ,smith1 ,bib4 ,scholarship and ,inspiration1 #he--8;,after the ,council of ,trent1 the ,roman ,catholic polemic became sharper4 ,it became the endeavor of that party to show the necessity of tradition and the untrustworthiness of ,scripture alone4 ,this led the ,protestants to defend the ,bible more tenaciously than before40 ,the ,swiss ,formula of ,consensus in #afge not only called the ,scriptures 8the very word of ,god10 but declared the ,hebrew vowel-points to be inspired1 and some theologians traced them back to ,adam4 ,john ,owen held to the inspiration of the vowel-points2 see ,horton1 ,inspiration and ,bible1 #h4 ,of the age which produced the ,protestant dogmatic theology1 ,charles ,beard1 in the ,hibbert ,lectures for #ahhc1 says3 8,i know no epoch of ,christianity to which ,i could more confidently point in illustration of the fact that where there is most theology1 there is often least religion40 ,of this view we may remark3 7a7 ,we grant that there are instances when ,god's communications were uttered in an audible voice and took a definite form of words1 and that this was sometimes accompanied with the command to commit the words to writing4 ,for examples1 see ,ex4 #c3d--8;,god called unto him out of the midst of the bush1 and said1 ,moses1 ,moses02 #bj3bb--8,ye yourselves have seen that ,i have talked with you from heaven02 cf4 ,heb4 #ab3ai--8the voice of words2 which voice they that heard entreated that no word more should be spoken unto them02 ,numbers #g3hi--8;,and when ,moses went into the tent of meeting to speak with him1 then he heard the ,voice speaking unto him from above the mercy-seat that was upon the ark of the testimony1 from between the two cherubim3 and he spake unto him02 #h3a--8;,and ,jehovah spake unto ,moses1 saying10 etc42 ,dan4 #d3ca--8,while the word was in the king's mouth1 there fell a voice from heaven1 saying1 ,o king ,nebuchadnezzar1 to thee it is spoken3 ,the kingdom is departed from thee02 ,acts #i3e--8;,and he said1 ,who art thou1 ,lord8 ,and he said1 ,i am ,jesus whom thou persecutest02 ,rev4 #ai3i--8;,and he saith unto me1 ,write1 ,blessed are they that are bidden to the marriage supper of the ,lamb02 #ba3e--8;,and he that sitteth on the throne said1 ,behold1 ,i make all things new02 cf4 #a3aj1 #aa--8;and ,i heard behind me a great voice1 as of a trumpet saying1 ,what thou seest1 write in a book and send it to the seven churches40 ,so the voice from heaven at the baptism1 and at the transfiguration1 of ,jesus 7,mat4 #c3ag1 and #ag3e2 see ,broadus1 ,amer4 ,com41 on these passages74 7b7 ,the theory in question1 however1 rests upon a partial induction of ,scripture facts1--unwarrantably assuming that such occasional instances of direct dictation reveal the invariable method of ,god's communications of truth to the writers of the ,bible4 ,scripture nowhere declares that this immediate communication of the words was universal4 ,on #a ,cor4 #b3ac-- 1 1 1 the text usually cited as proof of invariable dictation--,meyer says3 8,there is no dictation here2 excludes everything mechanical40 ,henderson1 ,inspiration 7#bnd ed471 #ccc1 #cdi--8;,as human wisdom did not dictate word for word1 so the ,spirit did not40 ,paul claims for ,scripture simply a general style of plainness which is due to the influence of the ,spirit4 ,manly3 8,dictation to an amanuensis is not teaching40 ,our ,revised ,version properly translates the remainder of the verse1 #a ,cor4 #b3ac--8;combining spiritual things with spiritual words40 7c7 ,it cannot account for the manifestly human element in the ,scriptures4 ,there are peculiarities of style which distinguish the productions of each writer from those of every other1 and there are variations in accounts of the same transaction which are inconsistent with the theory of a solely divine authorship4 ,notice ,paul's anacoloutha and his bursts of grief and indignation 7,rom4 #e3ab sq41 #b ,cor4 #aa3a sq471 and his ignorance of the precise number whom he had baptized 7#a ,cor4 #a3af74 ,one beggar or two 7,mat4 #bj3cj2 cf4 ,luke #ah3ce72 8about five and twenty or thirty furlongs0 7,john #f3ai72 8shed for many0 7,mat4 #bf3bh has 1 ,mark #ad3bd and ,luke #bb3bj have 74 ,dictation of words which were immediately to be lost by imperfect transcription8 ,clarke1 ,christian ,theology1 #cc-cg--8,we are under no obligation to maintain the complete inerrancy of the ,scriptures4 ,in them we have the freedom of life1 rather than extraordinary precision of statement or accuracy of detail4 ,we have become ,christians in spite of differences between the evangelists4 ,the ,scriptures are various1 progressive1 free4 ,there is no authority in ,scripture for applying the word 'inspired' to our present ,bible as a whole1 and theology is not bound to employ this word in defining the ,scriptures4 ,christianity is founded in history1 and will stand whether the ,scriptures are inspired or not4 ,if special inspiration were wholly disproved1 ,christ would still be the ,savior of the world4 ,but the divine element in the ,scriptures will never be disproved40 7d7 ,it is inconsistent with a wise economy of means1 to suppose that the ,scripture writers should have had dictated to them what they knew already1 or what they could inform themselves of by the use of their natural powers4 ,why employ eye-witnesses at all8 ,why not dictate the gospels to ,gentiles living a thousand years before8 ,god respects the instruments he has called into being1 and he uses them according to their constitutional gifts4 ,george ,eliot represents ,stradivarius as saying3--8,if my hand slacked1 ,i should rob ,god--since he is fullest good--,leaving a blank instead of violins4 ,god cannot make ,antonio ,stradivari's violins1 ,without ,antonio40 ,mark #aa3c--8,the ,lord hath need of him10 may apply to man as well as beast4 7e7 ,it contradicts what we know of the law of ,god's working in the soul4 ,the higher and nobler ,god's communications1 the more fully is man in possession and use of his own faculties4 ,we cannot suppose that this highest work of man under the influence of the ,spirit was purely mechanical4 ,joseph receives communication by vision 7,mat4 #a3bj72 ,mary1 by words of an angel spoken in her waking moments 7,luke #a3bh74 ,the more advanced the recipient1 the more conscious the communication4 ,these four theories might almost be called the ,pelagian1 the ,arminian1 the ,docetic1 and the ,dynamical4 ,sabatier1 ,philos4 ,religion1 #da1 #db1 #hg--8;,in the ,gospel of the ,hebrews1 the ,father says at the baptism to ,jesus3 #8,my ,son1 in all the prophets ,i was waiting for thee1 that thou mightest come1 and that ,i might rest in thee4 ,for thou art my ,rest4' ,inspiration becomes more and more internal1 until in ,christ it is continuous and complete4 ,upon the opposite ,docetic view1 the most perfect inspiration should have been that of ,balaam's ass40 ,semler represents the ,pelagian or ,ebionitic view1 as ,quenstedt represents this ,docetic view4 ,semler localizes and temporalizes the contents of ,scripture4 ,yet1 though he carried this to the extreme of excluding any divine authorship1 he did good service in leading the way to the historical study of the ,bible4 #d4 ,the ,dynamical ,theory4 ,the true view holds1 in opposition to the first of these theories1 that inspiration is not simply a natural but also a supernatural fact1 and that it is the immediate work of a personal ,god in the soul of man4 ,it holds1 in opposition to the second1 that inspiration belongs1 not only to the men who wrote the ,scriptures1 but to the ,scriptures which they wrote1 so that these ,scriptures1 when taken together1 constitute a trustworthy and sufficient record of divine revelation4 ,it holds1 in opposition to the third theory1 that the ,scriptures contain a human as well as a divine element1 so that while they present a body of divinely revealed truth1 this truth is shaped in human moulds and adapted to ordinary human intelligence4 ,in short1 inspiration is characteristically neither natural1 partial1 nor mechanical1 but supernatural1 plenary1 and dynamical4 ,further explanations will be grouped under the head of ,the ,union of the ,divine and ,human ,elements in ,inspiration1 in the section which immediately follows4 ,if the small circle be taken as symbol of the human element in inspiration1 and the large circle as symbol of the divine1 then the ,intuition-theory would be represented by the small circle alone2 the ,dictation-theory by the large circle alone2 the ,illumination-theory by the small circle external to the large1 and touching it at only a single point2 the ,dynamical-theory by two concentric circles1 the small included in the large4 ,even when inspiration is but the exaltation and intensification of man's natural powers1 it must be considered the work of ,god as well as of man4 ,god can work from within as well as from without4 ,as creation and regeneration are works of the immanent rather than of the transcendent ,god1 so inspiration is in general a work within man's soul1 rather than a communication to him from without4 ,prophecy may be natural to perfect humanity4 ,revelation is an unveiling1 and the ,rntgen rays enable us to see through a veil4 ,but the insight of the ,scripture writers into truth so far beyond their mental and moral powers is inexplicable except by a supernatural influence upon their minds2 in other words1 except as they were lifted up into the divine ,reason and endowed with the wisdom of ,god4 ,although we propose this ,dynamical-theory as one which best explains the ,scripture facts1 we do not regard this or any other theory as of essential importance4 ,no theory of inspiration is necessary to ,christian faith4 ,revelation precedes inspiration4 ,there was religion before the ,old ,testament1 and an oral gospel before the ,new ,testament4 ,god might reveal without recording2 might permit record without inspiration2 might inspire without vouching for anything more than religious teaching and for the history1 only so far as was necessary to that religious teaching4 ,whatever theory of inspiration we frame1 should be the result of a strict induction of the ,scripture facts1 and not an a priori scheme to which ,scripture must be conformed4 ,the fault of many past discussions of the subject is the assumption that ,god must adopt some particular method of inspiration1 or secure an absolute perfection of detail in matters not essential to the religious teaching of ,scripture4 ,perhaps the best theory of inspiration is to have no theory4 ,warfield and ,hodge1 ,inspiration1 #h--8,very many religious and historical truths must be established before we come to the question of inspiration1 as for instance the being and moral government of ,god1 the fallen condition of man1 the fact of a redemptive scheme1 the general historical truth of the ,scriptures1 and the validity and authority of the revelation of ,god's will which they contain1 i4 e41 the general truth of ,christianity and of its doctrines4 ,hence it follows that while the inspiration of the ,scriptures is true1 and being true is a principle fundamental to the adequate interpretation of ,scripture1 it nevertheless is not1 in the first instance1 a principle fundamental to the truth of the ,christian religion40 ,warfield1 in ,presb4 and ,ref4 ,rev41 ,april1 #ahic3bjh--8,we do not found the whole ,christian system on the doctrine of inspiration4444 ,were there no such thing as inspiration1 ,christianity would be true1 and all its essential doctrines would be credibly witnessed to us0--in the gospels and in the living church4 ,f4 ,l4 ,patton1 ,inspiration1 #bb--8;,i must take exception to the disposition of some to stake the fortunes of ,christianity on the doctrine of inspiration4 ,not that ,i yield to any one in profound conviction of the truth and importance of the doctrine4 ,but it is proper for us to bear in mind the immense argumentative advantage which ,christianity has1 aside altogether from the inspiration of the documents on which it rests40 ,so argue also ,sanday1 ,oracles of ,god1 and ,dale1 ,the ,living ,christ4 ,,iv4 ,the ,union of the ,divine and ,human ,elements in ,inspiration4 #a4 ,the ,scriptures are the production equally of ,god and of man1 and are therefore never to be regarded as merely human or merely divine4 ,the mystery of inspiration consists in neither of these terms separately1 but in the union of the two4 ,of this1 however1 there are analogies in the interpenetration of human powers by the divine efficiency in regeneration and sanctification1 and in the union of the divine and human natures in the person of ,jesus ,christ4 ,according to 8,dalton's law10 each gas is as a vacuum to every other3 8,gases are mutually passive1 and pass into each other as into vacua40 ,each interpenetrates the other4 ,but this does not furnish a perfect illustration of our subject4 ,the atom of oxygen and the atom of nitrogen1 in common air1 remain side by side but they do not unite4 ,in inspiration the human and the divine elements do unite4 ,the ,lutheran maxim1 8,mens humana capax divin10 is one of the most important principles of a true theology4 8,the ,lutherans think of humanity as a thing made by ,god for himself and to receive himself4 ,the ,reformed think of the ,deity as ever preserving himself from any confusion with the creature4 ,they fear pantheism and idolatry0 7,bp4 of ,salisbury1 quoted in ,swayne1 ,our ,lord's ,knowledge1 xx74 ,sabatier1 ,philos4 ,religion1 #ff--8,that initial mystery1 the relation in our consciousness between the individual and the universal element1 between the finite and the infinite1 between ,god and man1--how can we comprehend their coxistence and their union1 and yet how can we doubt it8 ,where is the thoughtful man to-day who has not broken the thin crust of his daily life1 and caught a glimpse of those profound and obscure waters on which floats our consciousness8 ,who has not felt within himself a veiled presence1 and a force much greater than his own8 ,what worker in a lofty cause has not perceived within his own personal activity1 and saluted with a feeling of veneration1 the mysterious activity of a universal and eternal ,power8 #8,in ,deo vivimus1 movemur1 et sumus4'444 ,this mystery cannot be dissipated1 for without it religion itself would no longer exist40 ,quackenbos1 in ,harper's ,magazine1 ,july1 #aijj3bfd1 says that 8hypnotic suggestion is but inspiration40 ,the analogy of human influence thus communicated may at least help us to some understanding of the divine4 #b4 ,this union of the divine and human agencies in inspiration is not to be conceived of as one of external impartation and reception4 ,on the other hand1 those whom ,god raised up and providentially qualified to do this work1 spoke and wrote the words of ,god1 when inspired1 not as from without1 but as from within1 and that not passively1 but in the most conscious possession and the most exalted exercise of their own powers of intellect1 emotion1 and will4 ,the ,holy ,spirit does not dwell in man as water in a vessel4 ,we may rather illustrate the experience of the ,scripture writers by the experience of the preacher who under the influence of ,god's ,spirit is carried beyond himself1 and is conscious of a clearer apprehension of truth and of a greater ability to utter it than belong to his unaided nature1 yet knows himself to be no passive vehicle of a divine communication1 but to be as never before in possession and exercise of his own powers4 ,the inspiration of the ,scripture writers1 however1 goes far beyond the illumination granted to the preacher1 in that it qualifies them to put the truth1 without error1 into permanent and written form4 ,this inspiration1 moreover1 is more than providential preparation4 ,like miracles1 inspiration may use man's natural powers1 but man's natural powers do not explain it4 ,moses1 ,david1 ,paul1 and ,john were providentially endowed and educated for their work of writing ,scripture1 but this endowment and education were not inspiration itself1 but only the preparation for it4 ,beyschlag3 8,with ,john1 remembrance and exposition had become inseparable40 ,e4 ,g4 ,robinson2 8,novelists do not create characters1--they reproduce with modifications material presented to their memories4 ,so the apostles reproduced their impressions of ,christ40 ,hutton1 ,essays1 #b3bca--8,the ,psalmists vacillate between the first person and the third1 when they deliver the purposes of ,god4 ,as they warm with their spiritual inspiration1 they lose themselves in the person of ,him who inspires them1 and then they are again recalled to themselves40 ,stanley1 ,life and ,letters1 #a3chj--8,revelation is not resolved into a mere human process because we are able to distinguish the natural agencies through which it was communicated02 #b3ajb--8,you seem to me to transfer too much to these ancient prophets and writers and chiefs our modern notions of divine origin4444 ,our notion1 or rather1 the modern ,puritanical notion of divine origin1 is of a preternatural force or voice1 putting aside secondary agencies1 and separated from those agencies by an impassable gulf4 ,the ancient1 ,oriental1 ,biblical notion was of a supreme ,will acting through those agencies1 or rather1 being inseparable from them4 ,our notions of inspiration and divine communications insist on absolute perfection of fact1 morals1 doctrine4 ,the ,biblical notion was that inspiration was compatible with weakness1 infirmity1 contradiction40 ,ladd1 ,philosophy of ,mind1 #ahb--8;,in inspiration the thoughts1 feelings1 purposes are organized into another ,one than the self in which they were themselves born4 ,that other ,one is in themselves4 ,they enter into communication with ,him4 ,yet this may be supernatural1 even though natural psychological means are used4 ,inspiration which is external is not inspiration at all40 ,this last sentence1 however1 seems to us a needless exaggeration of the true principle4 ,though ,god originally inspires from within1 he may also communicate truth from without4 #c4 ,inspiration1 therefore1 did not remove1 but rather pressed into its own service1 all the personal peculiarities of the writers1 together with their defects of culture and literary style4 ,every imperfection not inconsistent with truth in a human composition may exist in inspired ,scripture4 ,the ,bible is ,god's word1 in the sense that it presents to us divine truth in human forms1 and is a revelation not for a select class but for the common mind4 ,rightly understood1 this very humanity of the ,bible is a proof of its divinity4 ,locke3 8,when ,god made the prophet1 he did not unmake the man40 ,prof4 ,day3 8,the bush in which ,god appeared to ,moses remained a bush1 while yet burning with the brightness of ,god and uttering forth the majesty of the mind of ,god40 ,the paragraphs of the ,koran are called ayat1 or 8sign10 from their supposed supernatural elegance4 ,but elegant literary productions do not touch the heart4 ,the ,bible is not merely the word of ,god2 it is also the word made flesh4 ,the ,holy ,spirit hides himself1 that he may show forth ,christ 7,john #c3h72 he is known only by his effects--a pattern for preachers1 who are ministers of the ,spirit 7#b ,cor4 #c3f74 ,see ,conant on ,genesis1 #fe4 ,the ,moslem declares that every word of the ,koran came by the agency of ,gabriel from the seventh heaven1 and that its very pronunciation is inspired4 ,better the doctrine of ,martineau1 ,seat of ,authority1 #bhi--8,though the pattern be divine1 the web that bears it must still be human40 ,jackson1 ,james ,martineau1 #bee--8,paul's metaphor of the #8treasure in earthen vessels' 7#b ,cor4 #d3g7 you cannot allow to give you guidance2 you want1 not the treasure only1 but the casket too1 to come from above1 and be of the crystal of the sky4 ,you want the record to be divine1 not only in its spirit1 but also in its letter40 ,charles ,hodge1 ,syst4 ,theol41 #a3aeg--8,when ,god ordains praise out of the mouths of babes1 they must speak as babes1 or the whole power and beauty of the tribute will be lost40 ,evans1 ,bib4 ,scholarship and ,inspiration1 #af1 #be--8,the of a dead wind is never changed1 as the ,rabbis of old thought1 into the of a living spirit4 ,the raven that fed ,elijah was nothing more than a bird4 ,nor does man1 when supernaturally influenced1 cease to be a man4 ,an inspired man is not ,god1 nor a divinely manipulated automaton02 8,in ,scripture there may be as much imperfection as1 in the parts of any organism1 would be consistent with the perfect adaptation of that organism to its destined end4 ,scripture then1 taken together1 is a statement of moral and religious truth sufficient for men's salvation1 or an infallible and sufficient rule of faith and practice40 ,j4 ,s4 ,wrightnour3 8,inspire means to breathe in1 as a flute-player breathes into his instrument4 ,as different flutes may have their own shapes1 peculiarities1 and what might seem like defects1 so here2 yet all are breathed into by one ,spirit4 ,the same ,spirit who inspired them selected those instruments which were best for his purpose1 as the ,savior selected his apostles4 ,in these writings therefore is given us1 in the precise way that is best for us1 the spiritual instruction and food that we need4 ,food for the body is not always given in the most concentrated form1 but in the form that is best adapted for digestion4 ,so ,god gives gold1 not in coin ready stamped1 but in the quartz of the mine whence it has to be dug and smelted40 ,remains of ,arthur ,h4 ,hallam1 in ,john ,brown's ,rab and his ,friends1 #bgd--8;,i see that the ,bible fits in to every fold of the human heart4 ,i am a man1 and ,i believe it is ,god's book1 because it is man's book40 #d4 ,in inspiration ,god may use all right and normal methods of literary composition4 ,as we recognize in literature the proper function of history1 poetry1 and fiction2 of prophecy1 parable1 and drama2 of personification and proverb2 of allegory and dogmatic instruction2 and even of myth and legend2 we cannot deny the possibility that ,god may use any one of these methods of communicating truth1 leaving it to us to determine in any single case which of these methods he has adopted4 ,in inspiration1 as in regeneration and sanctification1 ,god works 8in divers manners0 7,heb4 #a3a74 ,the ,scriptures1 like the books of secular literature1 must be interpreted in the light of their purpose4 ,poetry must not be treated as prose1 and parable must not be made to 8go on all fours10 when it was meant to walk erect and to tell one simple story4 ,drama is not history1 nor is personification to be regarded as biography4 ,there is a rhetorical overstatement which is intended only as a vivid emphasizing of important truth4 ,allegory is a popular mode of illustration4 ,even myth and legend may convey great lessons not otherwise apprehensible to infantile or untrained minds4 ,a literary sense is needed in our judgments of ,scripture1 and much hostile criticism is lacking in this literary sense4 ,denney1 ,studies in ,theology1 #bah--8,there is a stage in which the whole contents of the mind1 as yet incapable of science or history1 may be called mythological4 ,and what criticism shows us1 in its treatment of the early chapters of ,genesis1 is that ,god does not disdain to speak to the mind1 nor through it1 even when it is at this lowly stage4 ,even the myth1 in which the beginnings of human life1 lying beyond human research1 are represented to itself by the child-mind of the race1 may be made the medium of revelation4444 ,but that does not make the first chapter of ,genesis science1 nor the third chapter history4 ,and what is of authority in these chapters is not the quasi-scientific or quasi-historical form1 but the message1 which through them comes to the heart1 of ,god's creative wisdom and power40 ,gore1 in ,lux ,mundi1 #cef--8,the various sorts of mental or literary activity develop in their different lines out of an earlier condition in which they lie fused and undifferentiated4 ,this we can vaguely call the mythical stage of mental evolution4 ,a myth is not a falsehood2 it is a product of mental activity1 as instructive and rich as any later product1 but its characteristic is that it is not yet distinguished into history and poetry and philosophy40 ,so ,grote calls the ,greek myths the whole intellectual stock of the age to which they belonged--the common root of all the history1 poetry1 philosophy1 theology1 which afterwards diverged and proceeded from it4 ,so the early part of ,genesis may be of the nature of myth in which we cannot distinguish the historical germ1 though we do not deny that it exists4 ,robert ,browning's ,clive and ,andrea del ,sarto are essentially correct representations of historical characters1 though the details in each poem are imaginary4 #e4 ,the inspiring ,spirit has given the ,scriptures to the world by a process of gradual evolution4 ,as in communicating the truths of natural science1 ,god has communicated the truths of religion by successive steps1 germinally at first1 more fully as men have been able to comprehend them4 ,the education of the race is analogous to the education of the child4 ,first came pictures1 object-lessons1 external rites1 predictions2 then the key to these in ,christ1 and then didactic exposition in the ,epistles4 ,there have been 8divers portions10 as well as 8divers manners0 7,heb4 #a3a74 ,the early prophecies like that of ,gen4 #c3ae--the seed of the woman bruising the serpent's head--were but faint glimmerings of the dawn4 ,men had to be raised up who were capable of receiving and transmitting the divine communications4 ,moses1 ,david1 ,isaiah mark successive advances in recipiency and transparency to the heavenly light4 ,inspiration has employed men of various degrees of ability1 culture and religious insight4 ,as all the truths of the calculus lie germinally in the simplest mathematical axiom1 so all the truths of salvation may be wrapped up in the statement that ,god is holiness and love4 ,but not every scholar can evolve the calculus from the axiom4 ,the teacher may dictate propositions which the pupil does not understand3 he may demonstrate in such a way that the pupil participates in the process2 or1 best of all1 he may incite the pupil to work out the demonstration for himself4 ,god seems to have used all these methods4 ,but while there are instances of dictation and illumination1 and inspiration sometimes includes these1 the general method seems to have been such a divine quickening of man's powers that he discovers and expresses the truth for himself4 ,a4 ,j4 ,balfour1 ,foundations of ,belief1 #cci--8;,inspiration is that1 seen from its divine side1 which we call discovery when seen from the human side4444 ,every addition to knowledge1 whether in the individual or the community1 whether scientific1 ethical or theological1 is due to a coperation between the human soul which assimilates and the divine power which inspires4 ,neither acts1 or could act1 in independent isolation4 ,for #8unassisted reason' is a fiction1 and pure receptivity it is impossible to conceive4 ,even the emptiest vessel must limit the quantity and determine the configuration of any liquid with which it may be filled4444 ,inspiration is limited to no age1 to no country1 to no people40 ,the early ,semites had it1 and the great ,oriental reformers4 ,there can be no gathering of grapes from thorns1 or of figs from thistles4 ,whatever of true or of good is found in human history has come from ,god4 ,on the ,progressiveness of ,revelation1 see ,orr1 ,problem of the ,o4 ,t41 #dca-dgh4 #f4 ,inspiration did not guarantee inerrancy in things not essential to the main purpose of ,scripture4 ,inspiration went no further than to secure a trustworthy transmission by the sacred writers of the truth they were commissioned to deliver4 ,it was not omniscience4 ,it was a bestowal of various kinds and degrees of knowledge and aid1 according to need2 sometimes suggesting new truth1 sometimes presiding over the collection of prexisting material and guarding from essential error in the final elaboration4 ,as inspiration was not omniscience1 so it was not complete sanctification4 ,it involved neither personal infallibility1 nor entire freedom from sin4 ,god can use imperfect means4 ,as the imperfection of the eye does not disprove its divine authorship1 and as ,god reveals himself in nature and history in spite of their shortcomings1 so inspiration can accomplish its purpose through both writers and writings in some respects imperfect4 ,god is1 in the ,bible as he was in ,hebrew history1 leading his people onward to ,christ1 but only by a progressive unfolding of the truth4 ,the ,scripture writers were not perfect men4 ,paul at ,antioch resisted ,peter1 8because he stood condemned0 7,gal #b3aa74 ,but ,peter differed from ,paul1 not in public utterances1 nor in written words1 but in following his own teachings 7cf4 ,acts #ae3f-aa72 versus ,norman ,fox1 in ,bap4 ,rev41 #ahhe3dfi-dhb4 ,personal defects do not invalidate an ambassador1 though they may hinder the reception of his message4 ,so with the apostles' ignorance of the time of ,christ's second coming4 ,it was only gradually that they came to understand ,christian doctrines2 they did not teach the truth all at once2 their final utterances supplemented and completed the earlier2 and all together furnished only that measure of knowledge which ,god saw needful for the moral and religious teaching of mankind4 ,many things are yet unrevealed1 and many things which inspired men uttered1 they did not1 when they uttered them1 fully understand4 ,pfleiderer1 ,grundriss1 #ec1 #ed--8,the word is divine-human in the sense that it has for its contents divine truth in human1 historical1 and individually conditioned form4 ,the ,holy ,scripture contains the word of ,god in a way plain1 and entirely sufficient to beget saving faith40 ,frances ,power ,cobbe1 ,life1 #hg--8;,inspiration is not a miraculous and therefore incredible thing1 but normal and in accordance with the natural relations of the infinite and finite spirit1 a divine inflowing of mental light precisely analogous to that moral influence which divines call grace4 ,as every devout and obedient soul may expect to share in divine grace1 so the devout and obedient souls of all the ages have shared1 as ,parker taught1 in divine inspiration4 ,and1 as the reception of grace even in large measure does not render us impeccable1 so neither does the reception of inspiration render us infallible40 ,we may concede to ,miss ,cobbe that inspiration consists with imperfection1 while yet we grant to the ,scripture writers an authority higher than our own4 #g4 ,inspiration did not always1 or even generally1 involve a direct communication to the ,scripture writers of the words they wrote4 ,thought is possible without words1 and in the order of nature precedes words4 ,the ,scripture writers appear to have been so influenced by the ,holy ,spirit that they perceived and felt even the new truths they were to publish1 as discoveries of their own minds1 and were left to the action of their own minds in the expression of these truths1 with the single exception that they were supernaturally held back from the selection of wrong words1 and when needful were provided with right ones4 ,inspiration is therefore not verbal1 while yet we claim that no form of words which taken in its connections would teach essential error has been admitted into ,scripture4 ,before expression there must be something to be expressed4 ,thought is possible without language4 ,the concept may exist without words4 ,see experiences of deaf-mutes1 in ,princeton ,rev41 ,jan4 #ahha3ajd-abh4 ,the prompter interrupts only when the speaker's memory fails4 ,the writing-master guides the pupil's hand only when it would otherwise go wrong4 ,the father suffers the child to walk alone1 except when it is in danger of stumbling4 ,if knowledge be rendered certain1 it is as good as direct revelation4 ,but whenever the mere communication of ideas or the direction to proper material would not suffice to secure a correct utterance1 the sacred writers were guided in the very selection of their words4 ,minute criticism proves more and more conclusively the suitableness of the verbal dress to the thoughts expressed2 all ,biblical exegesis is based1 indeed1 upon the assumption that divine wisdom has made the outward form a trustworthy vehicle of the inward substance of revelation4 ,see ,henderson1 ,inspiration 7#bnd ed471 #ajb1 #aad2 ,bib4 ,sac1 #ahgb3dbh1 #fdj2 ,william ,james1 ,psychology1 #a3bff sq4 ,watts1 ,new ,apologetic1 #dj1 #aaa1 holds to a verbal inspiration3 8,the bottles are not the wine1 but if the bottles perish the wine is sure to be spilled02 the inspiring ,spirit certainly gave language to ,peter and others at ,pentecost1 for the apostles spoke with other tongues2 holy men of old not only thought1 but 8spake from ,god1 being moved by the ,holy ,spirit0 7#b ,pet4 #a3ba74 ,so ,gordon1 ,ministry of the ,spirit1 #aga--8,why the minute study of the words of ,scripture1 carried on by all expositors1 their search after the precise shade of verbal significance1 their attention to the minutest details of language1 and to all the delicate coloring of mood and tense and accent80 ,liberal scholars1 ,dr4 ,gordon thinks1 thus affirm the very doctrine which they deny4 ,rothe1 ,dogmatics1 #bch1 speaks of 8a language of the ,holy ,ghost40 ,oetinger3 8,it is the style of the heavenly court40 ,but ,broadus1 an almost equally conservative scholar1 in his ,com4 on ,mat4 #c3ag1 says that the difference between 8,this is my beloved ,son10 and ,luke #c3bb--8,thou art my beloved ,son10 should make us cautious in theorizing about verbal inspiration1 and he intimates that in some cases that hypothesis is unwarranted4 ,the theory of verbal inspiration is refuted by the two facts3 #a4 that the ,n4 ,t4 quotations from the ,o4 ,t41 in #ii cases1 differ both from the ,hebrew and from the ,,lxx2 #b4 that ,jesus' own words are reported with variations by the different evangelists2 see ,marcus ,dods1 ,the ,bible1 its ,origin and ,nature1 chapter on ,inspiration4 ,helen ,keller told ,phillips ,brooks that she had always known that there was a ,god1 but she had not known his name4 ,dr4 ,z4 ,f4 ,westervelt1 of the ,deaf ,mute ,institute1 had under his charge four children of different mothers4 ,all of these children were dumb1 though there was no defect of hearing and the organs of speech were perfect4 ,but their mothers had never loved them and had never talked to them in the loving way that provoked imitation4 ,the children heard scolding and harshness1 but this did not attract4 ,so the older members of the church in private and in the meetings for prayer should teach the younger to talk4 ,but harsh and contentious talk will not accomplish the result1--it must be the talk of ,christian love4 ,william ,d4 ,whitney1 in his review of ,max ,mller's ,science of ,language1 #bf-ca1 combats the view of ,mller that thought and language are identical4 ,major ,bliss ,taylor's reply to ,santa ,anna3 8,general ,taylor never surrenders60 was a substantially correct1 though a diplomatic and euphemistic1 version of the ,general's actual profane words4 ,each ,scripture writer uttered old truth in the new forms with which his own experience had clothed it4 ,david reached his greatness by leaving off the mere repetition of ,moses1 and by speaking out of his own heart4 ,paul reached his greatness by giving up the mere teaching of what he had been taught1 and by telling what ,god's plan of mercy was to all4 ,augustine3 8,scriptura est sensus ,scriptur0--8,scripture is what ,scripture means40 ,among the theological writers who admit the errancy of ,scripture writers as to some matters unessential to their moral and spiritual teaching1 are ,luther1 ,calvin1 ,cocceius1 ,tholuck1 ,neander1 ,lange1 ,stier1 ,van ,oosterzee1 ,john ,howe1 ,richard ,baxter1 ,conybeare1 ,alford1 ,mead4 #h4 ,yet1 notwithstanding the ever-present human element1 the all-pervading inspiration of the ,scriptures constitutes these various writings an organic whole4 ,since the ,bible is in all its parts the work of ,god1 each part is to be judged1 not by itself alone1 but in its connection with every other part4 ,the ,scriptures are not to be interpreted as so many merely human productions by different authors1 but as also the work of one divine mind4 ,seemingly trivial things are to be explained from their connection with the whole4 ,one history is to be built up from the several accounts of the life of ,christ4 ,one doctrine must supplement another4 ,the ,old ,testament is part of a progressive system1 whose culmination and key are to be found in the ,new4 ,the central subject and thought which binds all parts of the ,bible together1 and in the light of which they are to be interpreted1 is the person and work of ,jesus ,christ4 ,the ,bible says3 8,there is no ,god0 7,ps4 #ad3a72 but then1 this is to be taken with the context3 8,the fool hath said in his heart40 ,satan's 8it is written10 7,mat4 #d3f7 is supplemented by ,christ's 8,it is written again0 7,mat4 #d3g74 ,trivialities are like the hair and nails of the body--they have their place as parts of a complete and organic whole2 see ,ebrard1 ,dogmatik1 #a3dj4 ,the verse which mentions ,paul's cloak at ,troas 7#b ,tim4 #d3ac7 is 7#a7 a sign of genuineness--a forger would not invent it2 7#b7 an evidence of temporal need endured for the gospel2 7#c7 an indication of the limits of inspiration1--even ,paul must have books and parchments4 ,col4 #b3ba--8;,handle not1 nor taste1 nor touch0--is to be interpreted by the context in verse #bj--8why 444 do ye subject yourselves to ordinances80 and by verse #bb--8;after the precepts and doctrines of men40 ,hodge1 ,syst4 ,theol41 #a3afd--8,the difference between ,john's gospel and the book of ,chronicles is like that between man's brain and the hair of his head2 nevertheless the life of the body is as truly in the hair as in the brain40 ,like railway coupons1 ,scripture texts are 8,not good if detached40 ,crooker1 ,the ,new ,bible and its ,new ,uses1 #acg-add1 utterly denies the unity of the ,bible4 ,prof4 ,a4 ,b4 ,davidson of ,edinburgh says that 8,a theology of the ,o4 ,t4 is really an impossibility1 because the ,o4 ,t4 is not a homogeneous whole40 ,these denials proceed from an insufficient recognition of the principle of evolution in ,o4 ,t4 history and doctrine4 ,doctrines in early ,scripture are like rivers at their source2 they are not yet fully expanded2 many affluents are yet to come4 ,see ,bp4 ,bull's ,sermon1 in ,works1 xv3#ahc2 and ,bruce1 ,apologetics1 #cbc--8,the literature of the early stages of revelation must share the defects of the revelation which it records and interprets4444 ,the final revelation enables us to see the defects of the earlier4444 ,we should find ,christ in the ,o4 ,t4 as we find the butterfly in the caterpillar1 and man the crown of the universe in the fiery cloud40 ,crane1 ,religion of ,to-morrow1 #bbd--;,every part is to be modified by every other part4 ,no verse is true out of the ,book1 but the whole ,book taken together is true4 ,gore1 in ,lux ,mundi1 #cej--8,to recognize the inspiration of the ,scriptures is to put ourselves to school in every part of them40 ,robert ,browning1 ,ring and ,book1 #age 7,pope1 #bbh7--8,truth nowhere lies1 yet everywhere1 in these2 ,not absolutely in a portion1 yet ,evolvable from the whole2 evolved at last ,painfully1 held tenaciously by me40 ,on the ,organic ,unity of the ,o4 ,t41 see ,orr1 ,problem of the ,o4 ,t41 #bg-ea4 #i4 ,when the unity of the ,scripture is fully recognized1 the ,bible1 in spite of imperfections in matters non-essential to its religious purpose1 furnishes a safe and sufficient guide to truth and to salvation4 ,the recognition of the ,holy ,spirit's agency makes it rational and natural to believe in the organic unity of ,scripture4 ,when the earlier parts are taken in connection with the later1 and when each part is interpreted by the whole1 most of the difficulties connected with inspiration disappear4 ,taken together1 with ,christ as its culmination and explanation1 the ,bible furnishes the ,christian rule of faith and practice4 ,the ,bible answers two questions3 ,what has ,god done to save me8 and ,what must ,i do to be saved8 ,the propositions of ,euclid are not invalidated by the fact that he believed the earth to be flat4 ,the ethics of ,plato would not be disproved by his mistakes with regard to the solar system4 ,so religious authority is independent of merely secular knowledge4--,sir ,joshua ,reynolds was a great painter1 and a great teacher of his art4 ,his lectures on painting laid down principles which have been accepted as authority for generations4 ,but ,joshua ,reynolds illustrates his subject from history and science4 ,it was a day when both history and science were young4 ,in some unimportant matters of this sort1 which do not in the least affect his conclusions1 ,sir ,joshua ,reynolds makes an occasional slip2 his statements are inaccurate4 ,does he1 therefore1 cease to be an authority in matters of his art8--,the ,duke of ,wellington said once that no human being knew at what time of day the battle of ,waterloo began4 ,one historian gets his story from one combatant1 and he puts the hour at eleven in the morning4 ,another historian gets his information from another combatant1 and he puts it at noon4 ,shall we say that this discrepancy argues error in the whole account1 and that we have no longer any certainty that the battle of ,waterloo was ever fought at all8 ,such slight imperfections are to be freely admitted1 while at the same time we insist that the ,bible1 taken as a whole1 is incomparably superior to all other books1 and is 8able to make thee wise unto salvation0 7#b ,tim4 #c3ae74 ,hooker1 ,eccl4 ,polity3 8,whatsoever is spoken of ,god or things pertaining to ,god otherwise than truth is1 though it seem an honor1 it is an injury4 ,and as incredible praises given unto men do often abate and impair the credit of their deserved commendation1 so we must likewise take great heed lest1 in attributing to ,scripture more than it can have1 the incredibility of that do cause even those things which it hath more abundantly to be less reverently esteemed40 ,baxter1 ,works1 #ba3cdi--8,those men who think that these human imperfections of the writers do extend further1 and may appear in some passages of chronologies or history which are no part of the rule of faith and life1 do not hereby destroy the ,christian cause4 ,for ,god might enable his apostles to an infallible recording and preaching of the gospel1 even all things necessary to salvation1 though he had not made them infallible in every by-passage and circumstance1 any more than they were indefectible in life40 ,the ,bible1 says ,beet1 8contains possible errors in small details or allusions1 but it gives us with absolute certainty the great facts of ,christianity1 and upon these great facts1 and upon these only1 our faith is based40 ,evans1 ,bib4 ,scholarship and ,inspiration1 #ae1 #ah1 #fe--8,teach that the shell is part of the kernel and men who find that they cannot keep the shell will throw away shell and kernel together4444 ,this overstatement of inspiration made ,renan1 ,bradlaugh and ,ingersoll sceptics4444 ,if in creation ,god can work out a perfect result through imperfection why cannot he do the like in inspiration8 ,if in ,christ ,god can appear in human weakness and ignorance1 why not in the written word80 ,we therefore take exception to the view of ,watts1 ,new ,apologetic1 #ga--8,let the theory of historical errors and scientific errors be adopted1 and ,christianity must share the fate of ,hinduism4 ,if its inspired writers err when they tell us of earthly things1 none will believe when they tell of heavenly things40 ,watts adduces instances of ,spinoza's giving up the form while claiming to hold the substance1 and in this way reducing revelation to a phenomenon of naturalistic pantheism4 ,we reply that no a priori theory of perfection in divine inspiration must blind us to the evidence of actual imperfection in ,scripture4 ,as in creation and in ,christ1 so in ,scripture1 ,god humbles himself to adopt human and imperfect methods of self-revelation4 ,see ,jonathan ,edwards1 ,diary3 8,i observe that old men seldom have any advantage of new discoveries1 because they are beside the way to which they have been so long used4 ,resolved1 if ever ,i live to years1 that ,i will be impartial to hear the reasons of all pretended discoveries1 and receive them if rational1 however long soever ,i have been used to another way of thinking40 ,bowne1 ,the ,immanence of ,god1 #aji1 #aaj--8,those who would find the source of certainty and the seat of authority in the ,scriptures alone1 or in the church alone1 or reason and conscience alone1 rather than in the complex and indivisible coworking of all these factors1 should be reminded of the history of religious thought4 ,the stiffest doctrine of ,scripture inerrancy has not prevented warring interpretations2 and those who would place the seat of authority in reason and conscience are forced to admit that outside illumination may do much for both4 ,in some sense the religion of the spirit is a very important fact1 but when it sets up in opposition to the religion of a book1 the light that is in it is apt to turn to darkness40 #aj4 ,while inspiration constitutes ,scripture an authority more trustworthy than are individual reason or the creeds of the church1 the only ultimate authority is ,christ himself4 ,christ has not so constructed ,scripture as to dispense with his personal presence and teaching by his ,spirit4 ,the ,scripture is the imperfect mirror of ,christ4 ,it is defective1 yet it reflects him and leads to him4 ,authority resides not in it1 but in him1 and his ,spirit enables the individual ,christian and the collective church progressively to distinguish the essential from the non-essential1 and so to perceive the truth as it is in ,jesus4 ,in thus judging ,scripture and interpreting ,scripture1 we are not rationalists1 but are rather believers in him who promised to be with us alway even unto the end of the world and to lead us by his ,spirit into all the truth4 ,james speaks of the law as a mirror 7,james #a3bc-be--8like unto a man beholding his natural face in a mirror 444 looketh into the perfect law072 the law convicts of sin because it reflects ,christ4 ,paul speaks of the gospel as a mirror 7#b ,cor4 #c3ah--8we all1 beholding as in a mirror the glory of the ,lord072 the gospel transforms us because it reflects ,christ4 ,yet both law and gospel are imperfect2 they are like mirrors of polished metal1 whose surface is often dim1 and whose images are obscure2 7#a ,cor4 #ac3ab--8;,for now we see in a mirror1 darkly2 but then face to face072 even inspired men know only in part1 and prophesy only in part4 ,scripture itself is the conception and utterance of a child1 to be done away when that which is perfect is come1 and we see ,christ as he is4 ,authority is the right to impose beliefs or to command obedience4 ,the only ultimate authority is ,god1 for he is truth1 justice and love4 ,but he can impose beliefs and command obedience only as he is known4 ,authority belongs therefore only to ,god revealed1 and because ,christ is ,god revealed he can say3 8,all authority hath been given unto me in heaven and on earth0 7,mat4 #bh3ah74 ,the final authority in religion is ,jesus ,christ4 ,every one of his revelations of ,god is authoritative4 ,both nature and human nature are such revelations4 ,he exercises his authority through delegated and subordinate authorities1 such as parents and civil government4 ,these rightfully claim obedience so long as they hold to their own respective spheres and recognize their relation of dependence upon him4 8,the powers that be are ordained of ,god0 7,rom4 #ac3a71 even though they are imperfect manifestations of his wisdom and righteousness4 ,the decisions of the ,supreme ,court are authoritative even though the judges are fallible and come short of establishing absolute justice4 ,authority is not infallibility1 in the government either of the family or of the state4 ,the church of the middle ages was regarded as possessed of absolute authority4 ,but the ,protestant ,reformation showed how vain were these pretensions4 ,the church is an authority only as it recognizes and expresses the supreme authority of ,christ4 ,the ,reformers felt the need of some external authority in place of the church4 ,they substituted the ,scripture4 ,the phrase 8the word of ,god10 which designates the truth orally uttered or affecting the minds of men1 came to signify only a book4 ,supreme authority was ascribed to it4 ,it often usurped the place of ,christ4 ,while we vindicate the proper authority of ,scripture1 we would show that its authority is not immediate and absolute1 but mediate and relative1 through human and imperfect records1 and needing a supplementary and divine teaching to interpret them4 ,the authority of ,scripture is not apart from ,christ or above ,christ1 but only in subordination to him and to his ,spirit4 ,he who inspired ,scripture must enable us to interpret ,scripture4 ,this is not a doctrine of rationalism1 for it holds to man's absolute dependence upon the enlightening ,spirit of ,christ4 ,it is not a doctrine of mysticism1 for it holds that ,christ teaches us only by opening to us the meaning of his past revelations4 ,we do not expect any new worlds in our astronomy1 nor do we expect any new ,scriptures in our theology4 ,but we do expect that the same ,christ who gave the ,scriptures will give us new insight into their meaning and will enable us to make new applications of their teachings4 ,the right and duty of private judgment with regard to ,scripture belong to no ecclesiastical caste1 but are inalienable liberties of the whole church of ,christ and of each individual member of that church4 ,and yet this judgment is1 from another point of view1 no private judgment4 ,it is not the judgment of arbitrariness or caprice4 ,it does not make the ,christian consciousness supreme1 if we mean by this term the consciousness of ,christians apart from the indwelling ,christ4 ,when once we come to ,christ1 he joins us to himself1 he seats us with him upon his throne1 he imparts to us his ,spirit1 he bids us use our reason in his service4 ,in judging ,scripture1 we make not ourselves but ,christ supreme1 and recognize him as the only ultimate and infallible authority in matters of religion4 ,we can believe that the total revelation of ,christ in ,scripture is an authority superior to individual reason or to any single affirmation of the church1 while yet we believe that this very authority of ,scripture has its limitation1 and that ,christ himself must teach us what this total revelation is4 ,so the judgment which ,scripture encourages us to pass upon its own limitations only induces a final and more implicit reliance upon the living and personal ,son of ,god4 ,he has never intended that ,scripture should be a substitute for his own presence1 and it is only his ,spirit that is promised to lead us into all the truth4 ,on the authority of ,scripture1 see ,a4 ,h4 ,strong1 ,christ in ,creation1 #aac-acf--8,the source of all authority is not ,scripture1 but ,christ4444 ,nowhere are we told that the ,scripture of itself is able to convince the sinner or to bring him to ,god4 ,it is a glittering sword1 but it is #8the sword of the ,spirit' 7,eph4 #f3ag72 and unless the ,spirit use it1 it will never pierce the heart4 ,it is a heavy hammer1 but only the ,spirit can wield it so that it breaks in pieces the flinty rock4 ,it is the type locked in the form1 but the paper will never receive an impression until the ,spirit shall apply the power4 ,no mere instrument shall have the glory that belongs to ,god4 ,every soul shall feel its entire dependence upon him4 ,only the ,holy ,spirit can turn the outer word into an inner word4 ,and the ,holy ,spirit is the ,spirit of ,christ4 ,christ comes into direct contact with the soul4 ,he himself gives his witness to the truth4 ,he bears testimony to ,scripture1 even more than ,scripture bears testimony to him40 #aa4 ,the preceding discussion enables us at least to lay down three cardinal principles and to answer three common questions with regard to inspiration4 ,principles3 7a7 ,the human mind can be inhabited and energized by ,god while yet attaining and retaining its own highest intelligence and freedom4 7b7 ,the ,scriptures being the work of the one ,god1 as well as of the men in whom ,god moved and dwelt1 constitute an articulated and organic unity4 7c7 ,the unity and authority of ,scripture as a whole are entirely consistent with its gradual evolution and with great imperfection in its non-essential parts4 ,questions3 7a7 ,is any part of ,scripture uninspired8 ,answer3 ,every part of ,scripture is inspired in its connection and relation with every other part4 7b7 ,are there degrees of inspiration8 ,answer3 ,there are degrees of value1 but not of inspiration4 ,each part in its connection with the rest is made completely true1 and completeness has no degrees4 7c7 ,how may we know what parts are of most value and what is the teaching of the whole8 ,answer3 ,the same ,spirit of ,christ who inspired the ,bible is promised to take of the things of ,christ1 and1 by showing them to us1 to lead us progressively into all the truth4 ,notice the value of the ,old ,testament1 revealing as it does the natural attributes of ,god1 as a basis and background for the revelation of mercy in the ,new ,testament4 ,revelation was in many parts 7--,heb4 #a3a7 as well as in many ways4 8,each individual oracle1 taken by itself1 was partial and incomplete0 7,robertson ,smith1 ,o4 ,t4 in ,jewish ,ch41 #ba74 ,but the person and the words of ,christ sum up and complete the revelation1 so that1 taken together and in their connection with him1 the various parts of ,scripture constitute an infallible and sufficient rule of faith and practice4 ,see ,browne1 ,inspiration of the ,n4 ,t42 ,bernard1 ,progress of ,doctrine in the ,n4 ,t42 ,stanley ,leathes1 ,structure of the ,o4 ,t42 ,rainy1 ,delivery and ,development of ,doctrine4 ,see ,a4 ,h4 ,strong1 on ,method of ,inspiration1 in ,philosophy and ,religion1 #adh-aee4 ,the divine influence upon the minds of post-biblical writers1 leading to the composition of such allegories as ,pilgrim's ,progress1 and such dramas as ,macbeth1 is to be denominated illumination rather than inspiration1 for the reasons that these writings contain error as well as truth in matters of religion and morals2 that they add nothing essential to what the ,scriptures give us2 and that1 even in their expression of truth previously made known1 they are not worthy of a place in the sacred canon4 ,w4 ,h4 ,p4 ,faunce3 8,how far is ,bunyan's ,pilgrim's ,progress true to present ,christian experience8 ,it is untrue3 #a4 ,in its despair of this world4 ,the ,pilgrim has to leave this world in order to be saved4 ,modern experience longs to do ,god's will here1 and to save others instead of forsaking them4 #b4 ,in its agony over sin and frightful conflict4 ,bunyan illustrates modern experience better by ,christiana and her children who go through the ,valley and the ,shadow of ,death in the daytime1 and without conflict with ,apollyon4 #c4 ,in the constant uncertainty of the issue of the ,pilgrim's fight4 ,christian enters ,doubting ,castle and meets ,giant ,despair1 even after he has won most of his victories4 ,in modern experience1 #8at evening time there shall be light'--7,zech4 #ad3g74 #d4 ,in the constant conviction of an absent ,christ4 ,bunyan's ,christ is never met this side of the ,celestial ,city4 ,the ,cross at which the burden dropped is the symbol of a sacrificial act1 but it is not the ,savior himself4 ,modern experience has ,christ living in us and with us alway1 and not simply a ,christ whom we hope to see at the end of the journey40 ,beyschlag1 ,n4 ,t4 ,theol41 #b3ah--8,paul declares his own prophecy and inspiration to be essentially imperfect 7#a ,cor4 #ac3i1 #aj1 #ab2 cf4 #a ,cor4 #ab3aj2 #a ,thess4 #e3ai-ba74 ,this admission justifies a ,christian criticism even of his views4 ,he can pronounce an anathema on those who preach #8a different gospel' 7,gal4 #a3h1 #i71 for what belongs to simple faith1 the facts of salvation1 are absolutely certain4 ,but where prophetic thought and speech go beyond these facts of salvation1 wood and straw may be mingled with the gold1 silver and precious stones built upon the one foundation4 ,so he distinguishes his own modest from the 7#a ,cor4 #g3be1 #dj740 ,clarke1 ,christian ,theology1 #dd--8,the authority of ,scripture is not one that binds1 but one that sets free4 ,paul is writing of ,scripture when he says3 #8,not that we have lordship over your faith1 but are helpers of your joy3 for in faith ye stand fast' 7#b ,cor4 #a3bd740 ,cremer1 in ,herzog1 ,realencyc41 #ahc-bjc--8,the church doctrine is that the ,scriptures are inspired1 but it has never been determined by the church how they are inspired40 ,butler1 ,analogy1 part ,,ii1 chap4 ,,iii--8,the only question concerning the truth of ,christianity is1 whether it be a real revelation1 not whether it be attended with every circumstance which we should have looked for2 and concerning the authority of ,scripture1 whether it be what it claims to be1 not whether it be a book of such sort1 and so promulgated1 as weak men are apt to fancy a book containing a divine revelation should4 ,and therefore1 neither obscurity1 nor seeming inaccuracy of style1 nor various readings1 nor early disputes about the authors of particular parts1 nor any other things of the like kind1 though they had been much more considerable than they are1 could overthrow the authority of the ,scripture2 unless the prophets1 apostles1 or our ,lord had promised that the book containing the divine revelation should be secure from these things40 ,w4 ,robertson ,smith3 8,if am asked why ,i receive the ,scriptures as the word of ,god and as the only perfect rule of faith and life1 ,i answer with all the ,fathers of the ,protestant church3 #8,because the ,bible is the only record of the redeeming love of ,god2 because in the ,bible alone ,i find ,god drawing nigh to men in ,jesus ,christ1 and declaring his will for our salvation4 ,and the record ,i know to be true by the witness of his ,spirit in my heart1 whereby ,i am assured that none other than ,god himself is able to speak such words to my soul4' 0 ,the gospel of ,jesus ,christ is the of the ,almighty4 ,see ,marcus ,dods1 ,the ,bible1 its ,origin and ,nature2 ,bowne1 ,the ,immanence of ,god1 #ff-aae4 ,v4 ,objections to the ,doctrine of ,inspiration4 ,in connection with a divine-human work like the ,bible1 insoluble difficulties may be expected to present themselves4 ,so long1 however1 as its inspiration is sustained by competent and sufficient evidence1 these difficulties cannot justly prevent our full acceptance of the doctrine1 any more than disorder and mystery in nature warrant us in setting aside the proofs of its divine authorship4 ,these difficulties are lessened with time2 some have already disappeared2 many may be due to ignorance1 and may be removed hereafter2 those which are permanent may be intended to stimulate inquiry and to discipline faith4 ,it is noticeable that the common objections to inspiration are urged1 not so much against the religious teaching of the ,scriptures1 as against certain errors in secular matters which are supposed to be interwoven with it4 ,but if these are proved to be errors indeed1 it will not necessarily overthrow the doctrine of inspiration2 it will only compel us to give a larger place to the human element in the composition of the ,scriptures1 and to regard them more exclusively as a text-book of religion4 ,as a rule of religious faith and practice1 they will still be the infallible word of ,god4 ,the ,bible is to be judged as a book whose one aim is man's rescue from sin and reconciliation to ,god1 and in these respects it will still be found a record of substantial truth4 ,this will appear more fully as we examine the objections one by one4 8,the ,scriptures are given to teach us1 not how the heavens go1 but how to go to heaven40 ,their aim is certainly not to teach science or history1 except so far as science or history is essential to their moral and religious purpose4 ,certain of their doctrines1 like the virgin-birth of ,christ and his bodily resurrection1 are historical facts1 and certain facts1 like that of creation1 are also doctrines4 ,with regard to these great facts1 we claim that inspiration has given us accounts that are essentially trustworthy1 whatever may be their imperfections in detail4 ,to undermine the scientific trustworthiness of the ,indian ,vedas is to undermine the religion which they teach4 ,but this only because their scientific doctrine is an essential part of their religious teaching4 ,in the ,bible1 religion is not dependent upon physical science4 ,the ,scriptures aim only to declare the creatorship and lordship of the personal ,god4 ,the method of his working may be described pictorially without affecting this substantial truth4 ,the ,indian cosmogonies1 on the other hand1 polytheistic or pantheistic as they are1 teach essential untruth1 by describing the origin of things as due to a series of senseless transformations without basis of will or wisdom4 ,so long as the difficulties of ,scripture are difficulties of form rather than substance1 of its incidental features rather than its main doctrine1 we may say of its obscurities as ,isocrates said of the work of ,heraclitus3 8,what ,i understand of it is so excellent that ,i can draw conclusions from it concerning what ,i do not understand40 8,if ,bengel finds things in the ,bible too hard for his critical faculty1 he finds nothing too hard for his believing faculty40 ,with ,john ,smyth1 who died at ,amsterdam in #afab1 we may say3 8,i profess ,i have changed1 and shall be ready still to change1 for the better02 and with ,john ,robinson1 in his farewell address to the ,pilgrim ,fathers3 8,i am verily persuaded that the ,lord hath more truth yet to break forth from his holy word40 ,see ,luthardt1 ,saving ,truths1 #bje2 ,philippi1 ,glaubenslehre1 #bje sq42 ,bap4 ,rev41 ,april1 #ahha3 art4 by ,o4 ,p4 ,eaches2 ,cardinal ,newman1 in #aith ,century1 ,feb4 #ahhd4 #a4 ,errors in matters of ,science4 ,upon this objection we remark3 7a7 ,we do not admit the existence of scientific error in the ,scripture4 ,what is charged as such is simply truth presented in popular and impressive forms4 ,the common mind receives a more correct idea of unfamiliar facts when these are narrated in phenomenal language and in summary form than when they are described in the abstract terms and in the exact detail of science4 ,the ,scripture writers unconsciously observe ,herbert ,spencer's principle of style3 ,economy of the reader's or hearer's attention1--the more energy is expended upon the form the less there remains to grapple with the substance 7,essays1 #a-dg74 ,wendt1 ,teaching of ,jesus1 #a3acj1 brings out the principle of ,jesus' style3 8,the greatest clearness in the smallest compass40 ,hence ,scripture uses the phrases of common life rather than scientific terminology4 ,thus the language of appearance is probably used in ,gen4 #g3ai--8;all the high mountains that were under the whole heaven were covered0--such would be the appearance1 even if the deluge were local instead of universal2 in ,josh4 #aj3ab1 #ac--8;and the sun stood still0--such would be the appearance1 even if the sun's rays were merely refracted so as preternaturally to lengthen the day2 in ,ps4 #ic3a--8,the world also is established1 that it cannot be moved0--such is the appearance1 even though the earth turns on its axis and moves round the sun4 ,in narrative1 to substitute for 8sunset0 some scientific description would divert attention from the main subject4 ,would it be preferable1 in the ,o4 ,t41 if we should read3 8,when the revolution of the earth upon its axis caused the rays of the solar luminary to impinge horizontally upon the retina1 ,isaac went out to meditate0 7,gen4 #bd3fc78 8,le secret d'ennuyer est de tout dire40 ,charles ,dickens1 in his ,american ,notes1 #gb1 describes a prairie sunset3 8,the decline of day here was very gorgeous1 tinging the firmament deeply with red and gold1 up to the very keystone of the arch above us0 7quoted by ,hovey1 ,manual of ,christian ,theology1 #ig74 ,did ,dickens therefore believe the firmament to be a piece of solid masonry8 ,canon ,driver rejects the ,bible story of creation because the distinctions made by modern science cannot be found in the primitive ,hebrew4 ,he thinks the fluid state of the earth's substance should have been called 8surging chaos10 instead of 8waters0 7,gen4 #a3b74 8,an admirable phrase for modern and cultivated minds10 replies ,mr4 ,gladstone1 8but a phrase that would have left the pupils of the ,mosaic writer in exactly the condition out of which it was his purpose to bring them1 namely1 a state of utter ignorance and darkness1 with possibly a little ripple of bewilderment to boot02 see ,sunday ,school ,times1 ,april #bf1 #ahij4 ,the fallacy of holding that ,scripture gives in detail all the facts connected with a historical narrative has led to many curious arguments4 ,the ,gregorian ,calendar which makes the year begin in ,january was opposed by representing that ,eve was tempted at the outset by an apple1 which was possible only in case the year began in ,september2 see ,thayer1 ,change of ,attitude towards the ,bible1 #df4 7b7 ,it is not necessary to a proper view of inspiration to suppose that the human authors of ,scripture had in mind the proper scientific interpretation of the natural events they recorded4 ,it is enough that this was in the mind of the inspiring ,spirit4 ,through the comparatively narrow conceptions and inadequate language of the ,scripture writers1 the ,spirit of inspiration may have secured the expression of the truth in such germinal form as to be intelligible to the times in which it was first published1 and yet capable of indefinite expansion as science should advance4 ,in the miniature picture of creation in the first chapter of ,genesis1 and in its power of adjusting itself to every advance of scientific investigation1 we have a strong proof of inspiration4 ,the word 8day0 in ,genesis #a is an instance of this general mode of expression4 ,it would be absurd to teach early races1 that deal only in small numbers1 about the myriads of years of creation4 ,the child's object-lesson1 with its graphic summary1 conveys to his mind more of truth than elaborate and exact statement would convey4 ,conant 7,genesis #b3aj7 says of the description of ,eden and its rivers3 8,of course the author's object is not a minute topographical description1 but a general and impressive conception as a whole40 ,yet the progress of science only shows that these accounts are not less but more true than was supposed by those who first received them4 ,neither the ,hindu ,shasters nor any heathen cosmogony can bear such comparison with the results of science4 ,why change our interpretations of ,scripture so often8 ,answer3 ,we do not assume to be original teachers of science1 but only to interpret ,scripture with the new lights we have4 ,see ,dana1 ,manual of ,geology1 #gda-gdf2 ,guyot1 in ,bib4 ,sac41 #ahee3cbd2 ,dawson1 ,story of ,earth and ,man1 #cb4 ,this conception of early ,scripture teaching as elementary and suited to the childhood of the race would make it possible1 if the facts so required1 to interpret the early chapters of ,genesis as mythical or legendary4 ,god might condescend to 8,kindergarten formulas40 ,goethe said that 8,we should deal with children as ,god deals with us3 we are happiest under the influence of innocent delusions40 ,longfellow3 8,how beautiful is youth6 how bright it gleams1 ,with its illusions1 aspirations1 dreams6 ,book of beginnings1 story without end1 ,each maid a heroine1 and each man a friend60 ,we might hold with ,goethe and with ,longfellow1 if we only excluded from ,god's teaching all essential error4 ,the narratives of ,scripture might be addressed to the imagination1 and so might take mythical or legendary form1 while yet they conveyed substantial truth that could in no other way be so well apprehended by early man2 see ,robert ,browning's poem1 8,development10 in ,asolando4 ,the ,koran1 on the other hand1 leaves no room for imagination1 but fixes the number of the stars and declares the firmament to be solid4 ,henry ,drummond3 8,evolution has given us a new ,bible4444 ,the ,bible is not a book which has been made1--it has grown40 ,bagehot tells us that 8,one of the most remarkable of ,father ,newman's ,oxford sermons explains how science teaches that the earth goes round the sun1 and how ,scripture teaches that the sun goes round the earth2 and it ends by advising the discreet believer to accept both40 ,this is mental bookkeeping by double entry2 see ,mackintosh1 in ,am4 ,jour4 ,theology1 ,jan4 #ahii3da4 ,lenormant1 in ,contemp4 ,rev41 ,nov4 #ahgi--8,while the tradition of the deluge holds so considerable a place in the legendary memories of all branches of the ,aryan race1 the monuments and original texts of ,egypt1 with their many cosmogonic speculations1 have not afforded any1 even distant1 allusion to this cataclysm40 ,lenormant here wrongly assumed that the language of ,scripture is scientific language4 ,if it is the language of appearance1 then the deluge may be a local and not a universal catastrophe4 ,g4 ,f4 ,wright1 ,ice ,age in ,north ,america1 suggests that the numerous traditions of the deluge may have had their origin in the enormous floods of the receding glacier4 ,in ,south-western ,queensland1 the standard gauge at the ,meteorological ,office registered #aj-1 #bj1 #ce-1 #aj- inches of rainfall1 in all #gg- inches1 in four successive days4 7c7 ,it may be safely said that science has not yet shown any fairly interpreted passage of ,scripture to be untrue4 ,with regard to the antiquity of the race1 we may say that owing to the differences of reading between the ,septuagint and the ,hebrew there is room for doubt whether either of the received chronologies has the sanction of inspiration4 ,although science has made probable the existence of man upon the earth at a period preceding the dates assigned in these chronologies1 no statement of inspired ,scripture is thereby proved false4 ,usher's scheme of chronology1 on the basis of the ,hebrew1 puts the creation #djjd years before ,christ4 ,hales's1 on the basis of the ,septuagint1 puts it #edaa ,b4 ,c4 ,the ,fathers followed the ,,lxx4 ,but the genealogies before and after the flood may present us only with the names of 8leading and representative men40 ,some of these names seem to stand1 not for individuals1 but for tribes1 e4 g43 ,gen4 #aj3af--where ,canaan is said to have begotten the ,jebusite and the ,amorite2 #bi--;,joktan begot ,ophir and ,havilah4 ,in ,gen4 #aj3f1 we read that ,mizraim belonged to the sons of ,ham4 ,but ,mizraim is a dual1 coined to designate the two parts1 ,upper and ,lower ,egypt4 ,hence a son of ,ham could not bear the name of ,mizraim4 ,gen4 #aj3ac reads3 8,and ,mizraim begat ,ludim40 ,but ,ludim is a plural form4 ,the word signifies a whole nation1 and 8begat0 is not employed in a literal sense4 ,so in verses #ae1 #af3 8,canaan begat 444 the ,jebusite10 a tribe2 the ancestors of which would have been called ,jebus4 ,abraham1 ,isaac and ,jacob1 however1 are names1 not of tribes or nations1 but of individuals2 see ,prof4 ,edward ,knig1 of ,bonn1 in ,s4 ,s4 ,times1 ,dec4 #ad1 #aija4 ,e4 ,g4 ,robinson3 8,we may pretty safely go back to the time of ,abraham1 but no further40 ,bib4 ,sac41 #ahii3djc--8,the lists in ,genesis may relate to families and not to individuals40 ,g4 ,f4 ,wright1 ,ant4 and ,origin of ,human ,race1 lect4 ,,ii--8,when in ,david's time it is said that #8,shebuel1 the son of ,gershom1 the son of ,moses1 was ruler over the treasures' 7#a ,chron4 #bc3af2 #bf3bd71 ,gershom was the immediate son of ,moses1 but ,shebuel was separated by many generations from ,gershom4 ,so when ,seth is said to have begotten ,enosh when he was #aje years old 7,gen4 #e3f71 it is1 according to ,hebrew usage1 capable of meaning that ,enosh was descended from the branch of ,seth's line which set off at the #ajeth year1 with any number of intermediate links omitted40 ,the appearance of completeness in the text may be due to alteration of the text in the course of centuries2 see ,bib4 ,com41 #a3cj4 ,in the phrase 8,jesus ,christ1 the son of ,david1 the son of ,abraham0 7,mat4 #a3a7 thirty-eight to forty generations are omitted4 ,it may be so in some of the ,old ,testament genealogies4 ,there is room for a hundred thousand years1 if necessary 7,conant74 ,w4 ,h4 ,green1 in ,bib4 ,sac41 ,april1 #ahij3cjc1 and in ,independent1 ,june #ah1 #ahia--8,the ,scriptures furnish us with no data for a chronological computation prior to the life of ,abraham4 ,the ,mosaic records do not fix1 and were not intended to fix1 the precise date of the ,flood or of the ,creation4444 ,they give a series of specimen lives1 with appropriate numbers attached1 to show by selected examples what was the original term of human life4 ,to make them a complete and continuous record1 and to deduce from them the antiquity of the race1 is to put them to a use they were never intended to serve40 ,comparison with secular history also shows that no such length of time as #ajj1jjj years for man's existence upon earth seems necessary4 ,rawlinson1 in ,jour4 ,christ4 ,philosophy1 #ahhc3cci-cfd1 dates the beginning of the ,chaldean monarchy at #bdjj ,b4 ,c4 ,lenormant puts the entrance of the ,sanskritic ,indians into ,hindustan at #bejj ,b4 ,c4 ,the earliest ,vedas are between #abjj and #ajjj ,b4 ,c4 7,max ,mller74 ,call of ,abraham1 probably #aide ,b4 ,c4 ,chinese history possibly began as early as #bcef ,b4 ,c4 7,legge74 ,the old ,empire in ,egypt possibly began as early as #bfej ,b4 ,c4 ,rawlinson puts the flood at #cfjj ,b4 ,c41 and adds #bjjj years between the deluge and the creation1 making the age of the world #ahhf #cfjj #bjjj #gdhf4 ,s4 ,r4 ,pattison1 in ,present ,day ,tracts1 #c3 no4 #ac1 concludes that 8a term of about #hjjj years is warranted by deductions from history1 geology1 and ,scripture40 ,see also ,duke of ,argyll1 ,primeval ,man1 #gf-abh2 ,cowles on ,genesis1 #di-hj2 ,dawson1 ,fossil ,men1 #bdf2 ,hicks1 in ,bap4 ,rev41 ,july1 #ahhd 7#aejjj years72 ,zckler1 ,urgeschichte der ,erde und des ,menschen1 #acg-afc4 ,on the critical side1 see ,crooker1 ,the ,new ,bible and its ,uses1 #hj-ajb4 ,evidence of a geological nature seems to be accumulating1 which tends to prove man's advent upon earth at least ten thousand years ago4 ,an arrowhead of tempered copper and a number of human bones were found in the ,rocky ,point mines1 near ,gilman1 ,colorado1 #dfj feet beneath the surface of the earth1 embedded in a vein of silver-bearing ore4 ,more than a hundred dollars worth of ore clung to the bones when they were removed from the mine4 ,on the age of the earth and the antiquity of man1 see ,g4 ,f4 ,wright1 ,man and the ,glacial ,epoch1 lectures ,,iv and ,x1 and in ,mc,clure's ,magazine1 ,june1 #aija1 and ,bib4 ,sac41 #aijc3ca--8;,charles ,darwin first talked about #cjj million years as a mere trifle of geologic time4 ,his son ,george limits it to #ej or #ajj million2 ,croll and ,young to #fj or #gj million2 ,wallace to #bh million2 ,lord ,kelvin to #bd million2 ,thompson and ,newcomb to only #aj million40 ,sir ,archibald ,geikie1 at the ,british ,association at ,dover in #ahii1 said that #ajj million years sufficed for that small portion of the earth's history which is registered in the stratified rocks of the crust4 ,shaler1 ,interpretation of ,nature1 #abb1 considers vegetable life to have existed on the planet for at least #ajj million years4 ,warren ,upham1 in ,pop4 ,science ,monthly1 ,dec4 #ahic3aec--8;,how old is the earth8 #ajj million years40 ,d4 ,g4 ,brinton1 in ,forum1 ,dec4 #ahic3ded1 puts the minimum limit of man's existence on earth at #ej1jjj years4 ,g4 ,f4 ,wright does not doubt that man's presence on this continent was preglacial1 say eleven or twelve thousand years ago4 ,he asserts that there has been a subsidence of ,central ,asia and ,southern ,russia since man's advent1 and that ,arctic seals are still found in ,lake ,baikal in ,siberia4 ,while he grants that ,egyptian civilization may go back to #ejjj ,b4 ,c41 he holds that no more than #fjjj or #gjjj years before this are needed as preparation for history4 ,le ,conte1 ,elements of ,geology1 #fac--8,men saw the great glaciers of the second glacial epoch1 but there is no reliable evidence of their existence before the first glacial epoch4 ,deltas1 implements1 lake shores1 waterfalls1 indicate only #gjjj to #aj1jjj years40 ,recent calculations of ,prof4 ,prestwich1 the most eminent living geologist of ,great ,britain1 tend to bring the close of the glacial epoch down to within #aj1jjj or #ae1jjj years4 7d7 ,even if error in matters of science were found in ,scripture1 it would not disprove inspiration1 since inspiration concerns itself with science only so far as correct scientific views are necessary to morals and religion4 ,great harm results from identifying ,christian doctrine with specific theories of the universe4 ,the ,roman church held that the revolution of the sun around the earth was taught in ,scripture1 and that ,christian faith required the condemnation of ,galileo2 ,john ,wesley thought ,christianity to be inseparable from a belief in witchcraft2 opposers of the higher criticism regard the ,mosaic authorship of the ,pentateuch as 8articulus stantis vel cadentis ecclesi40 ,we mistake greatly when we link inspiration with scientific doctrine4 ,the purpose of ,scripture is not to teach science1 but to teach religion1 and1 with the exception of ,god's creatorship and preserving agency in the universe1 no scientific truth is essential to the system of ,christian doctrine4 ,inspiration might leave the ,scripture writers in possession of the scientific ideas of their time1 while yet they were empowered correctly to declare both ethical and religious truth4 ,a right spirit indeed gains some insight into the meaning of nature1 and so the ,scripture writers seem to be preserved from incorporating into their productions much of the scientific error of their day4 ,but entire freedom from such error must not be regarded as a necessary accompaniment of inspiration4 #b4 ,errors in matters of ,history4 ,to this objection we reply3 7a7 ,what are charged as such are often mere mistakes in transcription1 and have no force as arguments against inspiration1 unless it can first be shown that inspired documents are by the very fact of their inspiration exempt from the operation of those laws which affect the transmission of other ancient documents4 ,we have no right to expect that the inspiration of the original writer will be followed by a miracle in the case of every copyist4 ,why believe in infallible copyists1 more than in infallible printers8 ,god educates us to care for his word1 and for its correct transmission4 ,reverence has kept the ,scriptures more free from various readings than are other ancient manuscripts4 ,none of the existing variations endanger any important article of faith4 ,yet some mistakes in transcription there probably are4 ,in #a ,chron4 #bb3ad1 instead of #ajj1jjj talents of gold and #a1jjj1jjj talents of silver 7 #c1gej1jjj1jjj71 ,josephus divides the sum by ten4 ,dr4 ,howard ,osgood3 8,a ,french writer1 ,revillout1 has accounted for the differing numbers in ,kings and ,chronicles1 just as he accounts for the same differences in ,egyptian and ,assyrian later accounts1 by the change in the value of money and debasement of issues4 ,he shows the change all over ,western ,asia40 ,per contra1 see ,bacon1 ,genesis of ,genesis1 #de4 ,in #b ,chron4 #ac3c1 #ag1 where the numbers of men in the armies of little ,palestine are stated as #djj1jjj and #hjj1jjj1 and #ejj1jjj are said to have been slain in a single battle1 8some ancient copies of the ,vulgate and ,latin translations of ,josephus have #dj1jjj1 #hj1jjj1 and #ej1jjj02 see ,annotated ,paragraph ,bible1 in loco4 ,in #b ,chron4 #ag3ad-ai1 ,jehoshaphat's army aggregates #a1afj1jjj1 besides the garrisons of his fortresses4 ,it is possible that by errors in transcription these numbers have been multiplied by ten4 ,another explanation however1 and perhaps a more probable one1 is given under 7d7 below4 ,similarly1 compare #a ,sam4 #f3ai1 where #ej1jgj are slain1 with the #gj of ,josephus2 #b ,sam4 #h3d--8a1gjj horsemen10 with #a ,chron4 #ah3d--8g1jjj horsemen02 ,esther #i3af--ge1jjj slain by the ,jews1 with ,,lxx--#ae1jjj4 ,in ,mat4 #bg3i1 we have 8,jeremiah0 for 8,zechariah0--this ,calvin allows to be a mistake2 and1 if a mistake1 then one made by the first copyist1 for it appears in all the uncials1 all the manuscripts and all the versions except the ,syriac ,peshito where it is omitted1 evidently on the authority of the individual transcriber and translator4 ,in ,acts #g3af--8the tomb that ,abraham bought0--,hackett regards 8,abraham0 as a clerical error for 8,jacob0 7compare ,gen4 #cc3ah1 #ai74 ,see ,bible ,com41 #c3afe1 #bdi1 #bea1 #cag4 7b7 ,other so-called errors are to be explained as a permissible use of round numbers1 which cannot be denied to the sacred writers except upon the principle that mathematical accuracy was more important than the general impression to be secured by the narrative4 ,in ,numbers #be3i1 we read that there fell in the plague #bd1jjj2 #a ,cor4 #aj3h says #bc1jjj4 ,the actual number was possibly somewhere between the two4 ,upon a similar principle1 we do not scruple to celebrate the ,landing of the ,pilgrims on ,december #bbnd and the birth of ,christ on ,december #beth4 ,we speak of the battle of ,bunker ,hill1 although at ,bunker ,hill no battle was really fought4 ,in ,ex4 #ab3dj1 #da1 the sojourn of the ,israelites in ,egypt is declared to be #dcj years4 ,yet ,paul1 in ,gal4 #c3ag1 says that the giving of the law through ,moses was #dcj years after the call of ,abraham1 whereas the call of ,abraham took place #bae years before ,jacob and his sons went down into ,egypt1 and ,paul should have said #fde years instead of #dcj4 ,franz ,delitzsch3 8,the ,hebrew ,bible counts four centuries of ,egyptian sojourn 7,gen4 #ae3ac-af71 more accurately1 #dcj years 7,ex4 #ab3dj72 but according to the ,,lxx 7,ex4 #ab3dj7 this number comprehends the sojourn in ,canaan and ,egypt1 so that #bae years come to the pilgrimage in ,canaan1 and #bae to the servitude in ,egypt4 ,this kind of calculation is not exclusively ,hellenistic2 it is also found in the oldest ,palestinian ,midrash4 ,paul stands on this side in ,gal4 #c3ag1 making1 not the immigration into ,egypt1 but the covenant with ,abraham the terminus a quo of the #dcj years which end in the ,exodus from ,egypt and in the legislation02 see also ,hovey1 ,com4 on ,gal4 #c3ag4 ,it was not ,paul's purpose to write chronology1--so he may follow the ,,lxx1 and call the time between the promise to ,abraham and the giving of the law to ,moses #dcj years1 rather than the actual #fjj4 ,if he had given the larger number1 it might have led to perplexity and discussion about a matter which had nothing to do with the vital question in hand4 ,inspiration may have employed current though inaccurate statements as to matters of history1 because they were the best available means of impressing upon men's minds truth of a more important sort4 ,in ,gen4 #ae3ac the #dcj years is called in round numbers #djj years1 and so in ,acts #g3f4 7c7 ,diversities of statement in accounts of the same event1 so long as they touch no substantial truth1 may be due to the meagreness of the narrative1 and might be fully explained if some single fact1 now unrecorded1 were only known4 ,to explain these apparent discrepancies would not only be beside the purpose of the record1 but would destroy one valuable evidence of the independence of the several writers or witnesses4 ,on the ,stokes trial1 the judge spoke of two apparently conflicting testimonies as neither of them necessarily false4 ,on the difference between ,matthew and ,luke as to the scene of the ,sermon on the ,mount 7,mat4 #e3a2 cf4 ,luke #f3ag7 see ,stanley1 ,sinai and ,palestine1 #cfj4 ,as to one blind man or two 7,mat4 #bj3cj2 cf4 ,luke #ah3ce7 see ,bliss1 ,com4 on ,luke1 #bge1 and ,gardiner1 in ,bib4 ,sac41 ,july1 #ahgi3eac1 #ead2 ,jesus may have healed the blind men during a day's excursion from ,jericho1 and it might be described as 8when they went out10 or 8as they drew nigh to ,jericho40 ,prof4 ,m4 ,b4 ,riddle3 8,luke #ah3ce describes the general movement towards ,jerusalem and not the precise detail preceding the miracle2 ,mat4 #bj3cj intimates that the miracle occurred during an excursion from the city1--,luke afterwards telling of the final departure02 ,calvin holds to two meetings2 ,godet to two cities2 if ,jesus healed two blind men1 he certainly healed one1 and ,luke did not need to mention more than one1 even if he knew of both2 see ,broadus on ,mat4 #bj3cj4 ,in ,mat4 #h3bh1 where ,matthew has two demoniacs at ,gadara and ,luke has only one at ,gerasa1 ,broadus supposes that the village of ,gerasa belonged to the territory of the city of ,gadara1 a few miles to the ,southeast of the lake1 and he quotes the case of ,lafayette3 8,in the year #ahbd ,lafayette visited the ,united ,states and was welcomed with honors and pageants4 ,some historians will mention only ,lafayette1 but others will relate the same visit as made and the same honors as enjoyed by two persons1 namely1 ,lafayette and his son4 ,will not both be right80 ,on ,christ's last ,passover1 see ,robinson1 ,harmony1 #bab2 ,e4 ,h4 ,sears1 ,fourth ,gospel1 ,appendix ,a2 ,edersheim1 ,life and ,times of the ,messiah1 #b3ejg4 ,augustine3 8,locutiones vari1 sed non contrari3 dlvers1 sed non advers40 ,bartlett1 in ,princeton ,rev41 ,jan4 #ahhj3df1 #dg1 gives the following modern illustrations3 ,winslow's ,journal 7of ,plymouth ,plantation7 speaks of a ship sent out 8by ,master ,thomas ,weston40 ,but ,bradford in his far briefer narrative of the matter1 mentions it as sent 8by ,mr4 ,weston and another40 ,john ,adams1 in his letters1 tells the story of the daughter of ,otis about her father's destruction of his own manuscripts4 ,at one time he makes her say3 8,in one of his unhappy moments he committed them all to the flames02 yet1 in the second letter1 she is made to say that 8he was several days in doing it40 ,one newspaper says3 ,president ,hayes attended the ,bennington centennial2 another newspaper says3 the ,president and ,mrs4 ,hayes2 a third3 the ,president and his ,cabinet2 a fourth3 the ,president1 ,mrs4 ,hayes and a majority of his ,cabinet4 ,archibald ,forbes1 in his account of ,napoleon ,,iii at ,sedan1 points out an agreement of narratives as to the salient points1 combined with 8the hopeless and bewildering discrepancies as to details10 even as these are reported by eye-witnesses1 including himself1 ,bismarck1 and ,general ,sheridan who was on the ground1 as well as others4 ,thayer1 ,change of ,attitude1 #eb1 speaks of ,luke's 8plump anachronism in the matter of ,theudas0--,acts #e3cf--8;,for before those days rose up ,theudas40 ,josephus1 ,antiquities1 #bj3e3a1 mentions an insurrectionary ,theudas1 but the date and other incidents do not agree with those of ,luke4 ,josephus however may have mistaken the date as easily as ,luke1 or he may refer to another man of the same name4 ,the inscription on the ,cross is given in ,mark #ae3bf1 as 8,the ,king of the ,jews02 in ,luke #bc3ch1 as 8,this is the ,king of the ,jews02 in ,mat4 #bg3cg1 as 8,this is ,jesus the ,king of the ,jews02 and in ,john #ai3ai1 as 8,jesus of ,nazareth the ,king of the ,jews40 ,the entire superscription1 in ,hebrew1 ,greek and ,latin1 may have contained every word given by the several evangelists combined1 and may have read 8,this is ,jesus of ,nazareth1 the ,king of the ,jews10 and each separate report may be entirely correct so far as it goes4 ,see1 on the general subject1 ,haley1 ,alleged ,discrepancies2 ,fisher1 ,beginnings of ,christianity1 #djf-dab4 7d7 ,while historical and archological discovery in many important particulars goes to sustain the general correctness of the ,scripture narratives1 and no statement essential to the moral and religious teaching of ,scripture has been invalidated1 inspiration is still consistent with much imperfection in historical detail and its narratives 8do not seem to be exempted from possibilities of error40 ,the words last quoted are those of ,sanday4 ,in his ,bampton ,lectures on ,inspiration1 #djj1 he remarks that 8,inspiration belongs to the historical books rather as conveying a religious lesson1 than as histories2 rather as interpreting1 than as narrating plain matter of fact4 ,the crucial issue is that in these last respects they do not seem to be exempted from possibilities of error40 ,r4 ,v4 ,foster1 ,systematic ,theology1 7,cumberland ,presbyterian73 ,the ,scripture writers 8were not inspired to do otherwise than to take these statements as they found them40 ,inerrancy is not freedom from misstatements1 but from error defined as 8that which misleads in any serious or important sense40 ,when we compare the accounts of #a and #b ,chronicles with those of #a and #b ,kings we find in the former an exaggeration of numbers1 a suppression of material unfavorable to the writer's purpose1 and an emphasis upon that which is favorable1 that contrasts strongly with the method of the latter4 ,these characteristics are so continuous that the theory of mistakes in transcription does not seem sufficient to account for the facts4 ,the author's aim was to draw out the religious lessons of the story1 and historical details are to him of comparative unimportance4 ,h4 ,p4 ,smith1 ,bib4 ,scholarship and ,inspiration1 #ajh--8;,inspiration did not correct the ,chronicler's historical point of view1 more than it corrected his scientific point of view1 which no doubt made the earth the centre of the solar system4 ,it therefore left him open to receive documents1 and to use them1 which idealized the history of the past1 and described ,david and ,solomon according to the ideas of later times and the priestly class4 ,david's sins are omitted1 and numbers are multiplied1 to give greater dignity to the earlier kingdom40 ,as ,tennyson's ,idylls of the ,king give a nobler picture of ,king ,arthur1 and a more definite aspect to his history1 than actual records justify1 yet the picture teaches great moral and religious lessons1 so the ,chronicler seems to have manipulated his material in the interest of religion4 ,matters of arithmetic were minor matters4 8,majoribus intentus est40 ,e4 ,g4 ,robinson3 8,the numbers of the ,bible are characteristic of a semi-barbarous age4 ,the writers took care to guess enough4 ,the tendency of such an age is always to exaggerate40 ,two ,formosan savages divide five pieces between them by taking two apiece and throwing one away4 ,the lowest tribes can count only with the fingers of their hands2 when they use their toes as well1 it marks an advance in civilization4 ,to the modern child a hundred is just as great a number as a million4 ,so the early ,scriptures seem to use numbers with a childlike ignorance as to their meaning4 ,hundreds of thousands can be substituted for tens of thousands1 and the substitution seems only a proper tribute to the dignity of the subject4 ,gore1 in ,lux ,mundi1 #cec--8,this was not conscious perversion1 but unconscious idealizing of history1 the reading back into past records of a ritual development which was really later4 ,inspiration excludes conscious deception1 but it appears to be quite consistent with this sort of idealizing2 always supposing that the result read back into the earlier history does represent the real purpose of ,god and only anticipates the realization40 ,there are some who contend that these historical imperfections are due to transcription and that they did not belong to the original documents4 ,watts1 ,new ,apologetic1 #ga1 #aaa1 when asked what is gained by contending for infallible original autographs if they have been since corrupted1 replies3 8,just what we gain by contending for the original perfection of human nature1 though man has since corrupted it4 ,we must believe ,god's own testimony about his own work4 ,god may permit others to do what1 as a holy righteous ,god1 he cannot do himself40 ,when the objector declares it a matter of little consequence whether a pair of trousers were or were not originally perfect1 so long as they are badly rent just now1 ,watts replies3 8,the tailor who made them would probably prefer to have it understood that the trousers did not leave his shop in their present forlorn condition4 ,god drops no stitches and sends out no imperfect work40 ,watts however seems dominated by an a priori theory of inspiration1 which blinds him to the actual facts of the ,bible4 ,evans1 ,bib4 ,scholarship and ,inspiration1 #dj--8;,does the present error destroy the inspiration of the ,bible as we have it8 ,no4 ,then why should the original error destroy the inspiration of the ,bible1 as it was first given8 ,there are spots on yonder sun2 do they stop its being the sun8 ,why1 the sun is all the more a sun for the spots4 ,so the ,bible40 ,inspiration seems to have permitted the gathering of such material as was at hand1 very much as a modern editor might construct his account of an army movement from the reports of a number of observers2 or as a modern historian might combine the records of a past age with all their imperfections of detail4 ,in the case of the ,scripture writers1 however1 we maintain that inspiration has permitted no sacrifice of moral and religious truth in the completed ,scripture1 but has woven its historical material together into an organic whole which teaches all the facts essential to the knowledge of ,christ and of salvation4 ,when we come to examine in detail what purport to be historical narratives1 we must be neither credulous nor sceptical1 but simply candid and open-minded4 ,with regard for example to the great age of the ,old ,testament patriarchs1 we are no more warranted in rejecting the ,scripture accounts upon the ground that life in later times is so much shorter1 than we are to reject the testimony of botanists as to trees of the ,sequoia family between four and five hundred feet high1 or the testimony of geologists as to ,saurians a hundred feet long1 upon the ground that the trees and reptiles with which we are acquainted are so much smaller4 ,every species at its introduction seems to exhibit the maximum of size and vitality4 ,weismann1 ,heredity1 #f1 #cj--8,whales live some hundreds of years2 elephants two hundred--their gestation taking two years4 ,giants prove that the plan upon which man is constructed can also be carried out on a scale far larger than the normal one40 ,e4 ,ray ,lankester1 ,adv4 of ,science1 #bje-bcg1 #bhf--;agrees with ,weismann in his general theory4 ,sir ,george ,cornewall ,lewis long denied centenarism1 but at last had to admit it4 ,charles ,dudley ,warner1 in ,harper's ,magazine1 ,jan4 #ahie1 gives instances of men #acg1 #adj1 and #aib years old4 ,the ,german ,haller asserts that 8the ultimate limit of human life does not exceed two centuries3 to fix the exact number of years is exceedingly difficult40 ,j4 ,norman ,lockyer1 in ,nature1 regards the years of the patriarchs as lunar years4 ,in ,egypt1 the sun being used1 the unit of time was a year2 but in ,chaldea1 the unit of time was a month1 for the reason that the standard of time was the moon4 ,divide the numbers by twelve1 and the lives of the patriarchs come out very much the same length with lives at the present day4 ,we may ask1 however1 how this theory would work in shortening the lives between ,noah and ,moses4 ,on the genealogies in ,matthew and ,luke1 see ,lord ,harvey1 ,genealogies of our ,lord1 and his art1 in ,smith's ,bible ,dictionary2 per contra1 see ,andrews1 ,life of ,christ1 #ee sq4 ,on ,quirinius and the enrollment for taxation 7,luke #b3b71 see ,pres4 ,woolsey1 in ,new ,englander1 #ahfi4 ,on the general subject1 see ,rawlinson1 ,historical ,evidences1 and essay in ,modern ,scepticism1 published by ,christian ,evidence ,society1 #a3bfe2 ,crooker1 ,new ,bible and ,new ,uses1 #ajb-abf4 #c4 ,errors in ,morality4 7a7 ,what are charged as such are sometimes evil acts and words of good men--words and acts not sanctioned by ,god4 ,these are narrated by the inspired writers as simple matter of history1 and subsequent results1 or the story itself1 is left to point the moral of the tale4 ,instances of this sort are ,noah's drunkenness 7,gen4 #i3bj-bg72 ,lot's incest 7,gen4 #ai3cj-ch72 ,jacob's falsehood 7,gen4 #bg3ai-bd72 ,david's adultery 7#b ,sam4 #aa3a-d72 ,peter's denial 7,mat4 #bf3fi-ge74 ,see ,lee1 ,inspiration1 #bfe1 note4 ,esther's vindictiveness is not commended1 nor are the characters of the ,book of ,esther said to have acted in obedience to a divine command4 ,crane1 ,religion of ,to-morrow1 #bda--8;,in law and psalm and prophecy we behold the influence of ,jehovah working as leaven among a primitive and barbarous people4 ,contemplating the ,old ,scriptures in this light1 they become luminous with divinity1 and we are furnished with the principle by which to discriminate between the divine and the human in the book4 ,particularly in ,david do we see a rugged1 half-civilized1 kingly man1 full of gross errors1 fleshly and impetuous1 yet permeated with a divine ,spirit that lifts him1 struggling1 weeping1 and warring1 up to some of the loftiest conceptions of ,deity which the mind of man has conceived4 ,as an angelic being1 ,david is a caricature2 as a man of ,god1 as an example of ,god moving upon and raising up a most human man1 he is a splendid example4 ,the proof that the church is of ,god1 is not its impeccability1 but its progress40 7b7 ,where evil acts appear at first sight to be sanctioned1 it is frequently some right intent or accompanying virtue1 rather than the act itself1 upon which commendation is bestowed4 ,as ,rehab's faith1 not her duplicity 7,josh4 #b3a-bd2 cf4 ,heb4 #aa3ca and ,james #b3be72 ,jael's patriotism1 not her treachery 7,judges #d3ag-bb2 cf4 #e3bd74 ,or did they cast in their lot with ,israel and use the common stratagems of war 7see next paragraph78 ,herder3 8,the limitations of the pupil are also limitations of the teacher40 ,while ,dean ,stanley praises ,solomon for tolerating idolatry1 ,james ,martineau1 ,study1 #b3acg1 remarks3 8,it would be a ridiculous pedantry to apply the ,protestant pleas of private judgment to such communities as ancient ,egypt and ,assyria4444 ,it is the survival of coercion1 after conscience has been born to supersede it1 that shocks and revolts us in persecution40 7c7 ,certain commands and deeds are sanctioned as relatively just--expressions of justice such as the age could comprehend1 and are to be judged as parts of a progressively unfolding system of morality whose key and culmination we have in ,jesus ,christ4 ,ex4 #bj3be--8;,i gave them statutes that were not good0--as ,moses' permission of divorce and retaliation 7,deut4 #bd3a2 cf4 ,mat4 #e3ca1 #cb2 #ai3g-i2 ,ex4 #ba3bd2 cf4 ,mat4 #e3ch1 #ci74 ,compare ,elijah's calling down fire from heaven 7#b ,k4 #a3aj-ab7 with ,jesus' refusal to do the same1 and his intimation that the spirit of ,elijah was not the spirit of ,christ 7,luke #i3eb-ef72 cf4 ,mattheson1 ,moments on the ,mount1 #bec-bee1 on ,mat4 #ag3h--8;,jesus only03 8,the strength of ,elias paled before him4 ,to shed the blood of enemies requires less strength than to shed one's own blood1 and to conquer by fire is easier than to conquer by love40 ,hovey3 8,in divine revelation1 it is first starlight1 then dawn1 finally day40 ,george ,washington once gave directions for the transportation to the ,west ,indies and the sale there of a refractory negro who had given him trouble4 ,this was not at variance with the best morality of his time1 but it would not suit the improved ethical standards of today4 ,the use of force rather than moral suasion is sometimes needed by children and by barbarians4 ,we may illustrate by the ,sunday ,school scholar's unruliness which was cured by his classmates during the week4 8,what did you say to him80 asked the teacher4 8,we didn't say nothing2 we just punched his head for him40 ,this was ,old ,testament righteousness4 ,the appeal in the ,o4 ,t4 to the hope of earthly rewards was suitable to a stage of development not yet instructed as to heaven and hell by the coming and work of ,christ2 compare ,ex4 #bj3ab with ,mat4 #e3aj2 #be3df4 ,the ,old ,testament aimed to fix in the mind of a selected people the idea of the unity and holiness of ,god2 in order to exterminate idolatry1 much other teaching was postponed4 ,see ,peabody1 ,religion of ,nature1 #de2 ,mozley1 ,ruling ,ideas of ,early ,ages2 ,green1 in ,presb4 ,quar41 ,april1 #ahgg3bba-beb2 ,mc,ilvaine1 ,wisdom of ,holy ,scripture1 #cbh-cfh2 ,brit4 and ,for4 ,evang4 ,rev41 ,jan4 #ahgh3a-cb2 ,martineau1 ,study1 #b3acg4 ,when therefore we find in the inspired song of ,deborah1 the prophetess 7,judges #e3cj71 an allusion to the common spoils of war--8a damsel1 two damsels to every man0 or in ,prov4 #ca3f1 #g--8;,give strong drink unto him that is ready to perish1 and wine unto the bitter in soul4 ,let him drink1 and forget his poverty1 and remember his misery no more0--we do not need to maintain that these passages furnish standards for our modern conduct4 ,dr4 ,fisher calls the latter 8the worst advice to a person in affliction1 or dispirited by the loss of property40 ,they mark past stages in ,god's providential leading of mankind4 ,a higher stage indeed is already intimated in ,prov4 #ca3d--8;it is not for kings to drink wine1 ,nor for princes to say1 ,where is strong drink80 ,we see that ,god could use very imperfect instruments and could inspire very imperfect men4 ,many things were permitted for men's 8hardness of heart0 7,mat4 #ai3h74 ,the ,sermon on the ,mount is a great advance on the law of ,moses 7,mat4 #e3ba--8,ye have heard that it was said to them of old time02 cf4 #bb--8;,but ,i say unto you074 ,robert ,g4 ,ingersoll would have lost his stock in trade if ,christians had generally recognized that revelation is gradual1 and is completed only in ,christ4 ,this gradualness of revelation is conceded in the common phrase3 8the new dispensation40 ,abraham ,lincoln showed his wisdom by never going far ahead of the common sense of the people4 ,god similarly adapted his legislation to the capacities of each successive age4 ,the command to ,abraham to sacrifice his son 7,gen4 #bb3a-ai7 was a proper test of ,abraham's faith in a day when human sacrifice violated no common ethical standard because the ,hebrew1 like the ,roman1 8patria potestas0 did not regard the child as having a separate individuality1 but included the child in the parent and made the child equally responsible for the parent's sin4 ,but that very command was given only as a test of faith1 and with the intent to make the intended obedience the occasion of revealing ,god's provision of a substitute and so of doing away with human sacrifice for all future time4 ,we may well imitate the gradualness of divine revelation in our treatment of dancing and of the liquor traffic4 7d7 ,god's righteous sovereignty affords the key to other events4 ,he has the right to do what he will with his own1 and to punish the transgressor when and where he will2 and he may justly make men the foretellers or executors of his purposes4 ,foretellers1 as in the imprecatory ,psalms 7#acg3i2 cf4 ,is4 #ac3af-ah and ,jer4 #ej3af1 #bi72 executors1 as in the destruction of the ,canaanites 7,deut4 #g3b1 #af74 ,in the former case the ,psalm was not the ebullition of personal anger1 but the expression of judicial indignation against the enemies of ,god4 ,we must distinguish the substance from the form4 ,the substance was the denunciation of ,god's righteous judgments2 the form was taken from the ordinary customs of war in the ,psalmist's time4 ,see ,park1 in ,bib4 ,sac41 #ahfb3afe2 ,cowles1 ,com4 on ,ps4 #acg2 ,perowne on ,psalms1 ,introd41 #fa2 ,presb4 and ,ref4 ,rev41 #ahig3dij-eje2 cf4 #b ,tim4 #d3ad--8the ,lord will render to him according to his works0--a prophecy1 not a curse1 1 not 1 as in ,a4 ,v4 ,in the latter case1 an exterminating war was only the benevolent surgery that amputated the putrid limb1 and so saved the religious life of the ,hebrew nation and of the after-world4 ,see ,dr4 ,thomas ,arnold1 ,essay on the ,right ,interpretation of ,scripture2 ,fisher1 ,beginnings of ,christianity1 #aa-bd4 ,another interpretation of these events has been proposed1 which would make them illustrations of the principle indicated in 7c7 above3 ,e4 ,g4 ,robinson1 ,christian ,theology1 #de--8;,it was not the imprecations of the ,psalm that were inspired of ,god1 but his purposes and ideas of which these were by the times the necessary vehicle2 just as the adultery of ,david was not by divine command1 though through it the purpose of ,god as to ,christ's descent was accomplished40 ,john ,watson 7,ian ,maclaren71 ,cure of ,souls1 #adc--8,when the massacre of the ,canaanites and certain proceedings of ,david are flung in the face of ,christians1 it is no longer necessary to fall back on evasions or special pleading4 ,it can now be frankly admitted that1 from our standpoint in this year of grace1 such deeds were atrocious1 and that they never could have been according to the mind of ,god1 but that they must be judged by their date1 and considered the defects of elementary moral processes4 ,the ,bible is vindicated1 because it is1 on the whole1 a steady ascent1 and because it culminates in ,christ40 ,lyman ,abbott1 ,theology of an ,evolutionist1 #ef--8;,abraham mistook the voice of conscience1 calling on him to consecrate his only son to ,god1 and interpreted it as a command to slay his son as a burnt offering4 ,israel misinterpreted his righteous indignation at the cruel and lustful rites of the ,canaanitish religion as a divine summons to destroy the worship by putting the worshipers to death2 a people undeveloped in moral judgment could not distinguish between formal regulations respecting camp-life and eternal principles of righteousness1 such as1 ,thou shalt love thy neighbor as thyself1 but embodied them in the same code1 and seemed to regard them as of equal authority40 ,wilkinson1 ,epic of ,paul1 #bha--8;,if so be such man1 so placed 444 did in some part ,that utterance make his own1 profaning it1 ,to be his vehicle for sense not meant ,by the august supreme inspiring ,will0--i4 e41 putting some of his own sinful anger into ,god's calm predictions of judgment4 ,compare the stern last words of 8,zechariah1 the son of ,jehoiada1 the priest0 when stoned to death in the temple court3 8,jehovah look upon it and require it0 7#b ,chron4 #bd3bj-bb71 with the last words of ,jesus3 8,father1 forgive them1 for they know not what they do0 7,luke #bc3cd7 and of ,stephen3 8,lord1 lay not this sin to their charge0 7,acts #g3fj74 7e7 ,other apparent immoralities are due to unwarranted interpretations4 ,symbol is sometimes taken for literal fact2 the language of irony is understood as sober affirmation2 the glow and freedom of ,oriental description are judged by the unimpassioned style of ,western literature2 appeal to lower motives is taken to exclude1 instead of preparing for1 the higher4 ,in ,hosea #a3b1 #c1 the command to the prophet to marry a harlot was probably received and executed in vision1 and was intended only as symbolic3 compare ,jer4 #be3ae-ah--8,take this cup 444 and cause all the nations 444 to drink40 ,literal obedience would have made the prophet contemptible to those whom he would instruct1 and would require so long a time as to weaken1 if not destroy1 the designed effect2 see ,ann4 ,par4 ,bible1 in loco4 ,in #b ,k4 #f3ai1 ,elisha's deception1 so called1 was probably only ironical and benevolent2 the enemy dared not resist1 because they were completely in his power4 ,in the ,song of ,solomon1 we have1 as ,jewish writers have always held1 a highly-wrought dramatic description of the union between ,jehovah and his people1 which we must judge by ,eastern and not by ,western literary standards4 ,francis ,w4 ,newman1 in his ,phases of ,faith1 accused even the ,new ,testament of presenting low motives for human obedience4 ,it is true that all right motives are appealed to1 and some of these motives are of a higher sort than are others4 ,hope of heaven and fear of hell are not the highest motives1 but they may be employed as preliminary incitements to action1 even though only love for ,god and for holiness will ensure salvation4 ,such motives are urged both by ,christ and by his apostles3 ,mat4 #f3bj--8lay up for yourselves treasures in heaven02 #aj3bh--8;fear him who is able to destroy both soul and body in hell02 ,jude #bc--8some save with fear1 snatching them out of the fire40 ,in this respect the ,n4 ,t4 does not differ from the ,o4 ,t4 ,george ,adam ,smith has pointed out that the royalists got their texts1 8the powers that be0 7,rom4 #ac3a7 and 8the king as supreme0 7#a ,pet4 #b3ac71 from the ,n4 ,t41 while the ,o4 ,t4 furnished texts for the defenders of liberty4 ,while the ,o4 ,t4 deals with national life1 and the discharge of social and political functions1 the ,n4 ,t4 deals in the main with individuals and with their relations to ,god4 ,on the whole subject1 see ,hessey1 ,moral ,difficulties of the ,bible2 ,jellett1 ,moral ,difficulties of the ,o4 ,t42 ,faith and ,free ,thought 7,lect4 by ,christ4 ,ev4 ,soc471 #b3agc2 ,rogers1 ,eclipse of ,faith2 ,butler1 ,analogy1 part ii1 chap4 iii2 ,orr1 ,problem of the ,o4 ,t41 #dfe-dhc4 #d4 ,errors of ,reasoning4 7a7 ,what are charged as such are generally to be explained as valid argument expressed in highly condensed form4 ,the appearance of error may be due to the suppression of one or more links in the reasoning4 ,in ,mat4 #bb3cb1 ,christ's argument for the resurrection1 drawn from the fact that ,god is the ,god of ,abraham1 ,isaac1 and ,jacob1 is perfectly and obviously valid1 the moment we put in the suppressed premise that the living relation to ,god which is here implied cannot properly be conceived as something merely spiritual1 but necessarily requires a new and restored life of the body4 ,if ,god is the ,god of the living1 then ,abraham1 ,isaac1 and ,jacob shall rise from the dead4 ,see more full exposition1 under ,eschatology4 ,some of the ,scripture arguments are enthymemes1 and an enthymeme1 according to ,arbuthnot and ,pope1 is 8a syllogism in which the major is married to the minnor1 and the marriage is kept secret40 7b7 ,where we cannot see the propriety of the conclusions drawn from given premises1 there is greater reason to attribute our failure to ignorance of divine logic on our part1 than to accommodation or ad hominem arguments on the part of the ,scripture writers4 ,by divine logic we mean simply a logic whose elements and processes are correct1 though not understood by us4 ,in ,heb4 #g3i1 #aj 7,levi's paying tithes in ,abraham71 there is probably a recognition of the organic unity of the family1 which in miniature illustrates the organic unity of the race4 ,in ,gal4 #c3bj--8;a mediator is not a mediator of one2 but ,god is one0--the law1 with its two contracting parties1 is contrasted with the promise1 which proceeds from the sole fiat of ,god and is therefore unchangeable4 ,paul's argument here rests on ,christ's divinity as its foundation--otherwise ,christ would have been a mediator in the same sense in which ,moses was a mediator 7see ,lightfoot1 in loco74 ,in ,gal4 #d3ba-ca1 ,hagar and ,ishmael on the one hand1 and ,sarah and ,isaac on the other1 illustrate the exclusion of the bondmen of the law from the privileges of the spiritual seed of ,abraham4 ,abraham's two wives1 and the two classes of people in the two sons1 represent the two covenants 7so ,calvin74 ,in ,john #aj3cd--8;,i said1 ,ye are gods10 the implication is that ,judaism was not a system of mere monotheism1 but of theism tending to theanthropism1 a real union of ,god and man 7,westcott1 ,bib4 ,com41 in loco74 ,godet well remarks that he who doubts ,paul's logic will do well first to suspect his own4 7c7 ,the adoption of ,jewish methods of reasoning1 where it could be proved1 would not indicate error on the part of the ,scripture writers1 but rather an inspired sanction of the method as applied to that particular case4 ,in ,gal4 #c3af--8;,he saith not1 ,and to seeds1 as of many2 but as of one1 ,and to thy seed1 which is ,christ40 ,here it is intimated that the very form of the expression in ,gen4 #bb3ah1 which denotes unity1 was selected by the ,holy ,spirit as significant of that one person1 ,christ1 who was the true seed of ,abraham and in whom all nations were to be blessed4 ,argument from the form of a single word is in this case correct1 although the ,rabbins often made more of single words than the ,holy ,spirit ever intended4 ,watts1 ,new ,apologetic1 #fi--8;,f4 ,w4 ,farrar asserts that the plural of the ,hebrew or ,greek terms for #8seed' is never used by ,hebrew or ,greek writers as a designation of human offspring4 ,but see ,sophocles1 dipus at ,colonus1 #eii1 #fjj-- --#8,i was driven away from my own country by my own offspring4' 0 ,in #a ,cor4 #aj3a-f--8;and the rock was ,christ0--the ,rabbinic tradition that the smitten rock followed the ,israelites in their wanderings is declared to be only the absurd literalizing of a spiritual fact--the continual presence of ,christ1 as prexistent ,logos1 with his ancient people4 ,per contra1 see ,row1 ,rev4 and ,mod4 ,theories1 #ih-abh4 7d7 ,if it should appear however upon further investigation that ,rabbinical methods have been wrongly employed by the apostles in their argumentation1 we might still distinguish between the truth they are seeking to convey and the arguments by which they support it4 ,inspiration may conceivably make known the truth1 yet leave the expression of the truth to human dialectic as well as to human rhetoric4 ,johnson1 ,quotations of the ,n4 ,t4 from the ,o4 ,t41 #acg1 #ach--8;,in the utter absence of all evidence to the contrary1 we ought to suppose that the allegories of the ,n4 ,t4 are like the allegories of literature in general1 merely luminous embodiments of the truth4444 ,if these allegories are not presented by their writers as evidences1 they are none the less precious1 since they illuminate the truth otherwise evinced1 and thus render it at once clear to the apprehension and attractive to the taste40 ,if however the purpose of the writers was to use these allegories for proof1 we may still see shining through the rifts of their traditional logic the truth which they were striving to set forth4 ,inspiration may have put them in possession of this truth without altering their ordinary scholastic methods of demonstration and expression4 ,horton1 ,inspiration1 #ajh--8;,discrepancies and illogical reasonings were but inequalities or cracks in the mirrors1 which did not materially distort or hide the ,person0 whose glory they sought to reflect4 ,luther went even further than this when he said that a certain argument in the epistle was 8good enough for the ,galatians40 #e4 ,errors in quoting or interpreting the ,old ,testament4 7a7 ,what are charged as such are commonly interpretations of the meaning of the original ,scripture by the same ,spirit who first inspired it4 ,in ,eph4 #e3ad1 8arise from the dead1 and ,christ shall shine upon thee0 is an inspired interpretation of ,is4 #fj3a--8;,arise1 shine2 for thy light is come40 ,ps4 #fh3ah--8,thou hast received gifts among men0--is quoted in ,eph4 #d3h as 8gave gifts to men40 ,the words in ,hebrew are probably a concise expression for 8thou hast taken spoil which thou mayest distribute as gifts to men40 ,eph4 #d3h agrees exactly with the sense1 though not with the words1 of the ,psalm4 ,in ,heb4 #aa3ba1 8,jacob 444 worshiped1 leaning upon the top of his staff0 7,,lxx72 ,gen4 #dg3ca has 8bowed himself upon the bed's head40 ,the meaning is the same1 for the staff of the chief and the spear of the warrior were set at the bed's head4 ,jacob1 too feeble to rise1 prayed in his bed4 ,here ,calvin says that 8the apostle does not hesitate to accommodate to his own purpose what was commonly received1--they were not so scrupulous0 as to details4 ,even ,gordon1 ,ministry of the ,spirit1 #agg1 speaks of 8a reshaping of his own words by the ,author of them40 ,we prefer1 with ,calvin1 to see in these quotations evidence that the sacred writers were insistent upon the substance of the truth rather than upon the form1 the spirit rather than the letter4 7b7 ,where an apparently false translation is quoted from the ,septuagint1 the sanction of inspiration is given to it1 as expressing a part at least of the fulness of meaning contained in the divine original--a fulness of meaning which two varying translations do not in some cases exhaust4 ,ps4 #d3d--;,heb43 8,tremble1 and sin not0 7 no longer72 ,,lxx3 8,be ye angry1 and sin not40 ,eph4 #d3bf quotes the ,,lxx4 ,the words may originally have been addressed to ,david's comrades1 exhorting them to keep their anger within bounds4 ,both translations together are needed to bring out the meaning of the original4 ,ps4 #dj3f-h--8,mine ears hast thou opened0 is translated in ,heb4 #aj3e-g--8;a body didst thou prepare for me40 ,here the ,epistle quotes from the ,,lxx4 ,but the ,hebrew means literally3 8,mine ears hast thou bored0--an allusion to the custom of pinning a slave to the doorpost of his master by an awl driven through his ear1 in token of his complete subjection4 ,the sense of the verse is therefore given in the ,epistle3 8,thou hast made me thine in body and soul--lo1 ,i come to do thy will40 ,a4 ,c4 ,kendrick3 8,david1 just entering upon his kingdom after persecution1 is a type of ,christ entering on his earthly mission4 ,hence ,david's words are put into the mouth of ,christ4 ,for #8ears1' the organs with which we hear and obey and which ,david conceived to be hollowed out for him by ,god1 the author of the ,hebrews substitutes the word #8body1' as the general instrument of doing ,god's will0 7,com4 on ,heb4 #aj3e-g74 7c7 ,the freedom of these inspired interpretations1 however1 does not warrant us in like freedom of interpretation in the case of other passages whose meaning has not been authoritatively made known4 ,we have no reason to believe that the scarlet thread of ,rahab 7,josh4 #b3ah7 was a designed prefiguration of the blood of ,christ1 nor that the three measures of meal in which the woman hid her leaven 7,mat4 #ac3cc7 symbolized ,shem1 ,ham and ,japheth1 the three divisions of the human race4 ,c4 ,h4 ,m41 in his notes on the tabernacle in ,exodus1 tells us that 8the loops of blue heavenly grace2 the taches of gold the divine energy of ,christ2 the rams' skins dyed red ,christ's consecration and devotedness2 the badgers' skins his holy vigilance against temptation06 ,the tabernacle was indeed a type of ,christ 7,john #a3ad--4 #b3ai1 #ba--8;in three days ,i will raise it up 444 but he spake of the temple of his body072 yet it does not follow that every detail of the structure was significant4 ,so each parable teaches some one main lesson1--the particulars may be mere drapery2 and while we may use the parables for illustration1 we should never ascribe divine authority to our private impressions of their meaning4 ,mat4 #be3a-ac--the parable of the five wise and the five foolish virgins--has been made to teach that the number of the saved precisely equals the number of the lost4 ,augustine defended persecution from the words in ,luke #ad3bc--8;constrain them to come in40 ,the ,inquisition was justified by ,mat4 #ac3cj--8;bind them in bundles to burn them40 ,innocent ,,iii denied the ,scriptures to the laity1 quoting ,heb4 #ab3bj--8;,if even a beast touch the mountain1 it shall be stoned40 ,a ,plymouth ,brother held that he would be safe on an evangelizing journey because he read in ,john #ai3cf--8;,a bone of him shall not be broken40 ,mat4 #ag3h--8they saw no one1 save ,jesus only0--has been held to mean that we should trust only ,jesus4 ,the ,epistle of ,barnabas discovered in ,abraham's #cah servants a prediction of the crucified ,jesus1 and others have seen in ,abraham's three days' journey to ,mount ,moriah the three stages in the development of the soul4 ,clement of ,alexandria finds the four natural elements in the four colors of the ,jewish ,tabernacle4 ,all this is to make a parable 8run on all fours40 ,while we call a hero a lion1 we do not need to find in the man something to correspond to the lion's mane and claws4 ,see ,toy1 ,quotations in the ,n4 ,t42 ,franklin ,johnson1 ,quotations of the ,n4 ,t4 from the ,o4 ,t42 ,crooker1 ,the ,new ,bible and its ,new ,uses1 #abf-acf4 7d7 ,while we do not grant that the ,new ,testament writers in any proper sense misquoted or misinterpreted the ,old ,testament1 we do not regard absolute correctness in these respects as essential to their inspiration4 ,the inspiring ,spirit may have communicated truth1 and may have secured in the ,scriptures as a whole a record of that truth sufficient for men's moral and religious needs1 without imparting perfect gifts of scholarship or exegesis4 ,in answer to ,toy1 ,quotations in the ,n4 ,t41 who takes a generally unfavorable view of the correctness of the ,n4 ,t4 writers1 ,johnson1 ,quotations of the ,n4 ,t4 from the ,o4 ,t41 maintains their correctness4 ,on pages x1 xi1 of his ,introduction1 ,johnson remarks3 8,i think it just to regard the writers of the ,bible as the creators of a great literature1 and to judge and interpret them by the laws of literature4 ,they have produced all the chief forms of literature1 as history1 biography1 anecdote1 proverb1 oratory1 allegory1 poetry1 fiction4 ,they have needed therefore all the resources of human speech1 its sobriety and scientific precision on one page1 its rainbow hues of fancy and imagination on another1 its fires of passion on yet another4 ,they could not have moved and guided men in the best manner had they denied themselves the utmost force and freedom of language2 had they refused to employ its wide range of expressions1 whether exact or poetic2 had they not borrowed without stint its many forms of reason1 of terror1 of rapture1 of hope1 of joy1 of peace4 ,so also1 they have needed the usual freedom of literary allusion and citation1 in order to commend the gospel to the judgment1 the tastes1 and the feelings of their readers40 #f4 ,errors in ,prophecy4 7a7 ,what are charged as such may frequently be explained by remembering that much of prophecy is yet unfulfilled4 ,it is sometimes taken for granted that the book of ,revelation1 for example1 refers entirely to events already past4 ,moses ,stuart1 in his ,commentary1 and ,warren's ,parousia1 represent this preterist interpretation4 ,thus judged1 however1 many of the predictions of the book might seem to have failed4 7b7 ,the personal surmises of the prophets as to the meaning of the prophecies they recorded may have been incorrect1 while yet the prophecies themselves are inspired4 ,in #a ,pet4 #a3aj1 #aa1 the apostle declares that the prophets searched 8what time or what manner of time the ,spirit of ,christ which was in them did point unto1 when it testified beforehand the sufferings of ,christ and the glories that should follow them40 ,so ,paul1 although he does not announce it as certain1 seems to have had some hope that he might live to witness ,christ's second coming4 ,see #b ,cor4 #e3d--8not for that we would be unclothed1 but that we would be clothed upon0 7--put on the spiritual body1 as over the present one1 without the intervention of death72 #a ,thess4 #d3ae1 #ag--8we that are alive1 that are left unto the coming of the ,lord40 ,so ,mat4 #b3ae quotes from ,hosea #aa3a--8,out of ,egypt did ,i call my son10 and applies the prophecy to ,christ1 although ,hosea was doubtless thinking only of the exodus of the people of ,israel4 7c7 ,the prophet's earlier utterances are not to be severed from the later utterances which elucidate them1 nor from the whole revelation of which they form a part4 ,it is unjust to forbid the prophet to explain his own meaning4 #b ,thessalonians was written expressly to correct wrong inferences as to the apostle's teaching drawn from his peculiar mode of speaking in the first epistle4 ,in #b ,thess4 #b3b-e he removes the impression 8that the day of the ,lord is now present0 or 8just at hand02 declares that 8it will not be1 except the falling away come first1 and the man of sin be revealed02 reminds the ,thessalonians3 8when ,i was yet with you1 ,i told you these things40 ,yet still1 in verse #a1 he speaks of 8the coming of our ,lord ,jesus ,christ1 and our gathering together unto him40 ,these passages1 taken together1 show3 7#a7 that the two epistles are one in their teaching2 7#b7 that in neither epistle is there any prediction of the immediate coming of the ,lord2 7#c7 that in the second epistle great events are foretold as intervening before that coming2 7#d7 that while ,paul never taught that ,christ would come during his own lifetime1 he hoped at least during the earlier part of his life that it might be so--a hope that seems to have been dissipated in his later years4 7,see #b ,tim4 #d3f--8;,i am already being offered1 and the time of my departure is come407 ,we must remember1 however1 that there was a 8coming of the ,lord0 in the destruction of ,jerusalem within three or four years of ,paul's death4 ,henry ,van ,dyke3 8,the point of ,paul's teaching in #a and #b ,thess4 is not that ,christ is coming to-morrow1 but that he is surely coming40 ,the absence of perspective in prophecy may explain ,paul's not at first defining the precise time of the end1 and so leaving it to be misunderstood4 ,the second ,epistle to the ,thessalonians1 therefore1 only makes more plain the meaning of the first1 and adds new items of prediction4 ,it is important to recognize in ,paul's epistles a progress in prophecy1 in doctrine1 in church polity4 ,the full statement of the truth was gradually drawn out1 under the influence of the ,spirit1 upon occasion of successive outward demands and inward experiences4 ,much is to be learned by studying the chronological order of ,paul's epistles1 as well as of the other ,n4 ,t4 books4 ,for evidence of similar progress in the epistles of ,peter1 compare #a ,pet4 #d3g with #b ,pet4 #c3d sq4 7d7 ,the character of prophecy as a rough general sketch of the future1 in highly figurative language1 and without historical perspective1 renders it peculiarly probable that what at first sight seem to be errors are due to a misinterpretation on our part1 which confounds the drapery with the substance1 or applies its language to events to which it had no reference4 ,james #e3i and ,phil4 #d3e are instances of that large prophetic speech which regards the distant future as near at hand1 because so certain to the faith and hope of the church4 ,sanday1 ,inspiration1 #cgf-cgh--8,no doubt the ,christians of the ,apostolic age did live in immediate expectation of the ,second ,coming1 and that expectation culminated at the crisis in which the ,apocalypse was written4 ,in the ,apocalypse1 as in every predictive prophecy1 there is a double element1 one part derived from the circumstances of the present and another pointing forwards to the future4444 ,all these things1 in an exact and literal sense have fallen through with the postponement of that great event in which they centre4 ,from the first they were but meant as the imaginative pictorial and symbolical clothing of that event4 ,what measure of real fulfilment the ,apocalypse may yet be destined to receive we cannot tell4 ,but in predictive prophecy1 even when most closely verified1 the essence lies less in the prediction than in the eternal laws of moral and religious truth which the fact predicted reveals or exemplifies40 ,thus we recognize both the divinity and the freedom of prophecy1 and reject the rationalistic theory which would relate the fall of the ,beaconsfield government in ,matthew's way3 8,that it might be fulfilled which was spoken by ,cromwell1 saying3 #8,get you gone1 and make room for honest men6' 0 ,see the more full statement of the nature of prophecy1 on pages #acb-ada4 ,also ,bernard1 ,progress of ,doctrine in the ,n4 ,t4 #g4 ,certain books unworthy of a place in inspired ,scripture4 7a7 ,this charge may be shown1 in each single case1 to rest upon a misapprehension of the aim and method of the book1 and its connection with the remainder of the ,bible1 together with a narrowness of nature or of doctrinal view1 which prevents the critic from appreciating the wants of the peculiar class of men to which the book is especially serviceable4 ,luther called ,james 8a right strawy epistle40 ,his constant pondering of the doctrine of justification by faith alone made it difficult for him to grasp the complementary truth that we are justified only by such faith as brings forth good works1 or to perceive the essential agreement of ,james and ,paul4 ,prof4 ,r4 ,e4 ,thompson1 in ,s4 ,s4 ,times1 ,dec4 #c1ahih3hjc1 #hjd--8,luther refused canonical authority to books not actually written by apostles or composed 7as ,mark and ,luke7 under their direction4 ,so he rejected from the rank of canonical authority ,hebrews1 ,james1 ,jude1 #b ,peter1 ,revelation4 ,even ,calvin doubted the ,petrine authorship of #b ,peter1 excluded the book of ,revelation from the ,scripture on which he wrote ,commentaries1 and also thus ignored #b and #c ,john40 ,g4 ,p4 ,fisher in ,s4 ,s4 ,times1 ,aug4 #bi1 #ahia--8,luther1 in his preface to the ,n4 ,t4 7,edition of #aebb71 gives a list of what he considers as the principal books of the ,n4 ,t4 ,these are ,john's ,gospel and ,first ,epistle1 ,paul's ,epistles1 especially ,romans and ,galatians1 and ,peter's ,first ,epistle4 ,then he adds that #8,st4 ,james' ,epistle is a right strawy ,epistle compared with them'--#8ein recht strohern ,epistel gegen sie1' thus characterizing it not absolutely but only relatively40 ,zwingle even said of the ,apocalypse3 8,it is not a ,biblical book40 ,so ,thomas ,arnold1 with his exaggerated love for historical accuracy and definite outline1 found the ,oriental imagery and sweeping visions of the book of ,revelation so bizarre and distasteful that he doubted their divine authority4 7b7 ,the testimony of church history and general ,christian experience to the profitableness and divinity of the disputed books is of greater weight than the personal impressions of the few who criticize them4 ,instance the testimonies of the ages of persecution to the worth of the prophecies1 which assure ,god's people that his cause shall surely triumph4 ,denney1 ,studies in ,theology1 #bbf--8;,it is at least as likely that the individual should be insensible to the divine message in a book1 as that the church should have judged it to contain such a message if it did not do so40 ,milton1 ,areopagitica3 8,the ,bible brings in holiest men passionately murmuring against ,providence through all the arguments of ,epicurus40 ,bruce1 ,apologetics1 #cbi--8,o4 ,t4 religion was querulous1 vindictive1 philolevitical1 hostile toward foreigners1 morbidly self-conscious1 and tending to self-righteousness4 ,ecclesiastes shows us how we ought not to feel4 ,to go about crying ,vanitas6 is to miss the lesson it was meant to teach1 namely1 that the ,old ,covenant was vanity--proved to be vanity by allowing a son of the ,covenant to get into so despairing a mood40 ,chadwick says that ,ecclesiastes got into the ,canon only after it had received an orthodox postscript4 ,pfleiderer1 ,philos4 ,religion1 #a3aic--8,slavish fear and self-righteous reckoning with ,god are the unlovely features of this ,jewish religion of law to which the ethical idealism of the prophets had degenerated1 and these traits strike us most visibly in ,pharsiaism4444 ,it was this side of the ,o4 ,t4 religion to which ,christianity took a critical and destroying attitude1 while it revealed a new and higher knowledge of ,god4 ,for1 says ,paul1 #8ye received not the spirit of bondage again unto fear2 but ye received the spirit of adoption' 7,rom4 #h3ae74 ,in unity with ,god man does not lose his soul but preserves it4 ,god not only commands but gives40 ,ian ,maclaren 7,john ,watson71 ,cure of ,souls1 #add--8,when the book of ,ecclesiastes is referred to the days of the third century ,b4 ,c41 then its note is caught1 and any man who has been wronged and embittered by political tyranny and social corruption has his bitter cry included in the book of ,god40 7c7 ,such testimony can be adduced in favor of the value of each one of the books to which exception is taken1 such as ,esther1 ,job1 ,song of ,solomon1 ,ecclesiastes1 ,jonah1 ,james1 ,revelation4 ,esther is the book1 next to the ,pentateuch1 held in highest reverence by the ,jews4 8,job was the discoverer of infinity1 and the first to see the bearing of infinity on righteousness4 ,it was the return of religion to nature4 ,job heard the voice beyond the ,sinai-voice0 7,shadow-,cross1 #hi74 ,inge1 ,christian ,mysticism1 #dc--8;,as to the ,song of ,solomon1 its influence upon ,christian ,mysticism has been simply deplorable4 ,a graceful romance in honor of true love has been distorted into a precedent and sanction for giving way to hysterical emotions in which sexual imagery has been freely used to symbolize the relation between the soul and its ,lord40 ,chadwick says that the ,song of ,solomon got into the ,canon only after it had received an allegorical interpretation4 ,gladden1 ,seven ,puzzling ,bible ,books1 #afe1 thinks it impossible that 8the addition of one more inmate to the harem of that royal rake1 ,king ,solomon1 should have been made the type of the spiritual affection between ,christ and his church4 ,instead of this1 the book is a glorification of pure love4 ,the ,shulamite1 transported to the court of ,solomon1 remains faithful to her shepherd lover1 and is restored to him40 ,bruce1 ,apologetics1 #cba--8,the ,song of ,solomon1 literally interpreted as a story of true love1 proof against the blandishments of the royal harem1 is rightfully in the ,canon as a buttress to the true religion2 for whatever made for purity in the relations of the sexes made for the worship of ,jehovah--,baal worship and impurity being closely associated40 ,rutherford1 ,mc,cheyne1 and ,spurgeon have taken more texts from the ,song of ,solomon than from any other portion of ,scripture of like extent4 ,charles ,g4 ,finney1 ,autobiography1 #cgh--8;,at this time it seemed as if my soul was wedded to ,christ in a sense which ,i never had any thought or conception of before4 ,the language of the ,song of ,solomon was as natural to me as my breath4 ,i thought ,i could understand well the state he was in when he wrote that ,song1 and concluded then1 as ,i have ever thought since1 that that ,song was written by him after he had been reclaimed from his great backsliding4 ,i not only had all the fulness of my first love1 but a vast accession to it4 ,indeed1 the ,lord lifted me up so much above anything that ,i had experienced before1 and taught me so much of the meaning of the ,bible1 of ,christ's relations and power and willingness1 that ,i found myself saying to him3 ,i had not known or conceived that any such thing was true40 ,on ,jonah1 see ,r4 ,w4 ,dale1 in ,expositor1 ,july1 #ahib1 advocating the non-historical and allegorical character of the book4 ,bib4 ,sac41 #aj3gcg-gfd--8;,jonah represents the nation of ,israel as emerging through a miracle from the exile1 in order to carry out its mission to the world at large4 ,it teaches that ,god is the ,god of the whole earth2 that the ,ninevites as well as the ,israelites are dear to him2 that his threatenings of penalty are conditional40 #h4 ,portions of the ,scripture books written by others than the persons to whom they are ascribed4 ,the objection rests upon a misunderstanding of the nature and object of inspiration4 ,it may be removed by considering that 7a7 ,in the case of books made up from prexisting documents1 inspiration simply preserved the compilers of them from selecting inadequate or improper material4 ,the fact of such compilation does not impugn their value as records of a divine revelation1 since these books supplement each other's deficiencies and together are sufficient for man's religious needs4 ,luke distinctly informs us that he secured the materials for his gospel from the reports of others who were eye-witnesses of the events he recorded 7,luke #a3a-d74 ,the book of ,genesis bears marks of having incorporated documents of earlier times4 ,the account of creation which begins with ,gen4 #b3d is evidently written by a different hand from that which penned #a3a-ca and #b3a-c4 ,instances of the same sort may be found in the books of ,chronicles4 ,in like manner1 ,marshall's ,life of ,washington incorporates documents by other writers4 ,by thus incorporating them1 ,marshall vouches for their truth4 ,see ,bible ,com41 #a3b1 #bb4 ,dorner1 ,hist4 ,prot4 ,theology1 #a3bdc--8,luther ascribes to faith critical authority with reference to the ,canon4 ,he denies the canonicity of ,james1 without regarding it as spurious4 ,so of ,hebrews and ,revelation1 though later1 in #aede1 he passed a more favorable judgment upon the latter4 ,he even says of a proof adduced by ,paul in ,galatians that it is too weak to hold4 ,he allows that in external matters not only ,stephen but even the sacred authors contain inaccuracies4 ,the authority of the ,o4 ,t4 does not seem to him invalidated by the admission that several of its writings have passed through revising hands4 ,what would it matter1 he asks1 if ,moses did not write the ,pentateuch8 ,the prophets studied ,moses and one another4 ,if they built in much wood1 hay and stubble along with the rest1 still the foundation abides2 the fire of the great day shall consume the former2 for in this manner do we treat the writings of ,augustine and others4 ,kings is far more to be believed than ,chronicles4 ,ecclesiastes is forged and cannot come from ,solomon4 ,esther is not canonical4 ,the church may have erred in adopting a book into the ,canon4 ,faith first requires proof4 ,hence he ejects the ,apocryphal books of the ,o4 ,t4 from the ,canon4 ,so some parts of the ,n4 ,t4 receive only a secondary1 deuterocanonical position4 ,there is a difference between the word of ,god and the holy ,scriptures1 not merely in reference to the form1 but also in reference to the subject matter40 ,h4 ,p4 ,smith1 ,bib4 ,scholarship and ,inspiration1 #id--8,the ,editor of the ,minor ,prophets united in one roll the prophetic fragments which were in circulation in his time4 ,finding a fragment without an author's name he inserted it in the series4 ,it would not have been distinguished from the work of the author immediately preceding4 ,so ,zech4 #i3a-d came to go under the name of ,zechariah1 and ,is4 #dj-ff under the name of ,isaiah4 ,reuss called these #8anatomical studies4' 0 ,on the authorship of the book of ,daniel1 see ,w4 ,c4 ,wilkinson1 in ,homiletical ,review1 ,march1 #aijb3bjh1 and ,oct4 #aijb3cje2 on ,paul1 see ,hom4 ,rev41 ,june1 #aijb3eja2 on #aajth ,psalm1 ,hom4 ,rev41 ,april1 #aijb3cji4 7b7 ,in the case of additions to ,scripture books by later writers1 it is reasonable to suppose that the additions1 as well as the originals1 were made by inspiration1 and no essential truth is sacrificed by allowing the whole to go under the name of the chief author4 ,mark #af3i-bj appears to have been added by a later hand 7see ,english ,revised ,version74 ,the ,eng4 ,rev4 ,vers4 also brackets or segregates a part of verse #c and the whole of verse #d in ,john #e 7the moving of the water by the angel71 and the whole passage ,john #g3ec-h3aa 7the woman taken in adultery74 ,westcott and ,hort regard the latter passage as an interpolation1 probably 8,western0 in its origin 7so also ,mark #af3i-bj74 ,others regard it as authentic1 though not written by ,john4 ,the closing chapter of ,deuteronomy was apparently added after ,moses' death--perhaps by ,joshua4 ,if criticism should prove other portions of the ,pentateuch to have been composed after ,moses' time1 the inspiration of the ,pentateuch would not be invalidated1 so long as ,moses was its chief author or even the original source and founder of its legislation 7,john #e3df--8;he wrote of me074 ,gore1 in ,lux ,mundi1 #cee--8;,deuteronomy may be a republication of the law1 in the spirit and power of ,moses1 and put dramatically into his mouth40 ,at a spot near the ,pool of ,siloam1 ,manasseh is said to have ordered that ,isaiah should be sawn asunder with a wooden saw4 ,the prophet is again sawn asunder by the recent criticism4 ,but his prophecy opens 7,is4 #a3a7 with the statement that it was composed during a period which covered the reigns of four kings--,uzziah1 ,jotham1 ,ahaz and ,hezekiah--nearly forty years4 ,in so long a time the style of a writer greatly changes4 ,chapters #dj-ff may have been written in ,isaiah's later age1 after he had retired from public life4 ,compare the change in the style of ,zechariah1 ,john and ,paul1 with that in ,thomas ,carlyle and ,george ,william ,curtis4 ,on ,isaiah1 see ,smyth1 ,prophecy a ,preparation for ,christ2 ,bib4 ,sac41 ,apr4 #ahha3bcj-bec2 also ,july1 #ahha2 ,stanley1 ,jewish ,ch41 #b3fdf1 #fdg2 ,ngelsbach1 ,int4 to ,lange's ,isaiah4 ,for the view that there were two ,isaiahs1 see ,george ,adam ,smith1 ,com4 on ,isaiah1 #b3a-be3 ,isaiah flourished ,b4 ,c4 #gdj-gjj4 ,the last #bg chapters deal with the captivity 7#eih-ech7 and with ,cyrus 7#eej71 whom they name4 ,the book is not one continuous prophecy1 but a number of separate orations4 ,some of these claim to be ,isaiah's own1 and have titles1 such as 8,the vision of ,isaiah the son of ,amos0 7#a3a72 8,the word that ,isaiah the son of ,amos saw0 7#b3a74 ,but such titles describe only the individual prophecies they head4 ,other portions of the book1 on other subjects and in different styles1 have no titles at all4 ,chapters #dj-ff do not claim to be his4 ,there are nine citations in the ,n4 ,t4 from the disputed chapters1 but none by our ,lord4 ,none of these citations were given in answer to the question3 ,did ,isaiah write chapters #dd-ff8 ,isaiah's name is mentioned only for the sake of reference4 ,chapters #dd-ff set forth the exile and captivity as already having taken place4 ,israel is addressed as ready for deliverance4 ,cyrus is named as deliverer4 ,there is no grammar of the future like ,jeremiah's4 ,cyrus is pointed out as proof that former prophecies of deliverance are at last coming to pass4 ,he is not presented as a prediction1 but as a proof that prediction is being fulfilled4 ,the prophet could not have referred the heathen to ,cyrus as proof that prophecy had been fulfilled1 had he not been visible to them in all his weight of war4 ,babylon has still to fall before the exiles can go free4 ,but chapters #dj-ff speak of the coming of ,cyrus as past1 and of the fall of ,babylon as yet to come4 ,why not use the prophetic perfect of both1 if both were yet future8 ,local color1 language and thought are all consistent with exilic authorship4 ,all suits the exile1 but all is foreign to the subjects and methods of ,isaiah1 for example1 the use of the terms righteous and righteousness4 ,calvin admits exilic authorship 7on ,is4 #ee3c74 ,the passage #ef3i-eg1 however1 is an exception and is prexilic4 #dj-dh are certainly by one hand1 and may be dated #eee-ech4 #bnd ,isaiah is not a unity1 but consists of a number of pieces written before1 during1 and after the exile1 to comfort the people of ,god4 7c7 ,it is unjust to deny to inspired ,scripture the right exercised by all historians of introducing certain documents and sayings as simply historical1 while their complete truthfulness is neither vouched for nor denied4 ,an instance in point is the letter of ,claudius ,lysias in ,acts #bc3bf-cj--;a letter which represents his conduct in a more favorable light than the facts would justify--for he had not learned that ,paul was a ,roman when he rescued him in the temple 7,acts #ba3ca-cc2 #bb3bf-bi74 ,an incorrect statement may be correctly reported4 ,a set of pamphlets printed in the time of the ,french ,revolution might be made an appendix to some history of ,france without implying that the historian vouched for their truth4 ,the sacred historians may similarly have been inspired to use only the material within their reach1 leaving their readers by comparison with other ,scriptures to judge of its truthfulness and value4 ,this seems to have been the method adopted by the compiler of #a and #b ,chronicles4 ,the moral and religious lessons of the history are patent1 even though there is inaccuracy in reporting some of the facts4 ,so the assertions of the authors of the ,psalms cannot be taken for absolute truth4 ,the authors were not sinless models for the ,christian1--only ,christ is that4 ,but the ,psalms present us with a record of the actual experience of believers in the past4 ,it has its human weakness1 but we can profit by it1 even though it expresses itself at times in imprecations4 ,jeremiah #bj3g--8,o lord1 thou hast deceived me0--may possibly be thus explained4 #i4 ,sceptical or fictitious ,narratives4 7a7 ,descriptions of human experience may be embraced in ,scripture1 not as models for imitation1 but as illustrations of the doubts1 struggles1 and needs of the soul4 ,in these cases inspiration may vouch1 not for the correctness of the views expressed by those who thus describe their mental history1 but only for the correspondence of the description with actual fact1 and for its usefulness as indirectly teaching important moral lessons4 ,the book of ,ecclesiastes1 for example1 is the record of the mental struggles of a soul seeking satisfaction without ,god4 ,if written by ,solomon during the time of his religious declension1 or near the close of it1 it would constitute a most valuable commentary upon the inspired history4 ,yet it might be equally valuable1 though composed by some later writer under divine direction and inspiration4 ,h4 ,p4 ,smith1 ,bib4 ,scholarship and ,inspiration1 #ig--8,to suppose ,solomon the author of ,ecclesiastes is like supposing ,spenser to have written ,in ,memoriam40 ,luther1 ,keil1 ,delitzsch1 ,ginsburg1 ,hengstenberg all declare it to be a production of later times 7#ccj ,b4 ,c474 ,the book shows experience of misgovernment4 ,an earlier writer cannot write in the style of a later one1 though the later can imitate the earlier4 ,the early ,latin and ,greek ,fathers quoted the ,apocryphal ,wisdom of ,solomon as by ,solomon2 see ,plumptre1 ,introd4 to ,ecclesiastes1 in ,cambridge ,bible4 ,gore1 in ,lux ,mundi1 #cee--8;,ecclesiastes1 though like the book of ,wisdom purporting to be by ,solomon1 may be by another author4444 #8,a pious fraud' cannot be inspired2 an idealizing personification1 as a normal type of literature1 can be inspired40 ,yet ,bernhard ,schfer1 ,das ,buch ,koheleth1 ably maintains the ,solomonic authorship4 7b7 ,moral truth may be put by ,scripture writers into parabolic or dramatic form1 and the sayings of ,satan and of perverse men may form parts of such a production4 ,in such cases1 inspiration may vouch1 not for the historical truth1 much less for the moral truth of each separate statement1 but only for the correspondence of the whole with ideal fact2 in other words1 inspiration may guarantee that the story is true to nature1 and is valuable as conveying divine instruction4 ,it is not necessary to suppose that the poetical speeches of ,job's friends were actually delivered in the words that have come down to us4 ,though ,job never had had a historical existence1 the book would still be of the utmost value1 and would convey to us a vast amount of true teaching with regard to the dealings of ,god and the problem of evil4 ,fact is local2 truth is universal4 ,some novels contain more truth than can be found in some histories4 ,other books of ,scripture1 however1 assure us that ,job was an actual historical character 7,ez4 #ad3ad2 ,james #e3aa74 ,nor is it necessary to suppose that our ,lord1 in telling the parable of the ,prodigal ,son 7,luke #ae3aa-cb7 or that of the ,unjust ,steward 7#af3a-h71 had in mind actual persons of whom each parable was an exact description4 ,fiction is not an unworthy vehicle of spiritual truth4 ,parable1 and even fable1 may convey valuable lessons4 ,in ,judges #i3ad1 #ae1 the trees1 the vine1 the bramble1 all talk4 ,if truth can be transmitted in myth and legend1 surely ,god may make use of these methods of communicating it1 and even though ,gen4 #a-c were mythical it might still be inspired4 ,aristotle said that poetry is truer than history4 ,the latter only tells us that certain things happened4 ,poetry presents to us the permanent passions1 aspirations and deeds of men which are behind all history and which make it what it is2 see ,dewey1 ,psychology1 #aig4 ,though ,job were a drama and ,jonah an apologue1 both might be inspired4 ,david ,copperfield1 the ,apology of ,socrates1 ,fra ,lippo ,lippi1 were not the authors of the productions which bear their names1 but ,dickens1 ,plato and ,browning1 rather4 ,impersonation is a proper method in literature4 ,the speeches of ,herodotus and ,thucydides might be analogues to those in ,deuteronomy and in the ,acts1 and yet these last might be inspired4 ,the book of ,job could not have been written in patriarchal times4 ,walled cities1 kings1 courts1 lawsuits1 prisons1 stocks1 mining enterprises1 are found in it4 ,judges are bribed by the rich to decide against the poor4 ,all this belongs to the latter years of the ,jewish ,kingdom4 ,is then the book of ,job all a lie8 ,no more than ,bunyan's ,pilgrim's ,progress and the parable of the ,good ,samaritan are all a lie4 ,the book of ,job is a dramatic poem4 ,like ,macbeth or the ,ring and the ,book1 it is founded in fact4 ,h4 ,p4 ,smith1 ,biblical ,scholarship and ,inspiration1 #aja--8,the value of the book of ,job lies in the spectacle of a human soul in its direst affliction working through its doubts1 and at last humbly confessing its weakness and sinfulness in the presence of its ,maker4 ,the inerrancy is not in ,job's words or in those of his friends1 but in the truth of the picture presented4 ,if ,jehovah's words at the end of the book are true1 then the first thirty-five chapters are not infallible teaching40 ,gore1 in ,lux ,mundi1 #cee1 suggests in a similar manner that the books of ,jonah and of ,daniel may be dramatic compositions worked up upon a basis of history4 ,george ,adam ,smith1 in the ,expositors' ,bible1 tells us that ,jonah flourished #ghj ,b4 ,c41 in the reign of ,jeroboam ,,ii4 ,nineveh fell in #fjf4 ,the book implies that it was written after this 7#c3c--8,nineveh was an exceeding great city074 ,the book does not claim to be written by ,jonah1 by an eye-witness1 or by a contemporary4 ,the language has ,aramaic forms4 ,the date is probably #cjj ,b4 ,c4 ,there is an absence of precise data1 such as the sin of ,nineveh1 the journey of the prophet thither1 the place where he was cast out on land1 the name of the ,assyrian king4 ,the book illustrates ,god's mission of prophecy to the ,gentiles1 his care for them1 their susceptibility to his word4 ,israel flies from duty1 but is delivered to carry salvation to the heathen4 ,jeremiah had represented ,israel as swallowed up and cast out 7,jer4 #ea3cd1 #dd sq4--8,nebuchadnezzar the king of ,babylon hath devoured me 444 he hath1 like a monster1 swallowed me up1 he hath filled his maw with my delicacies2 he hath cast me out4444 ,i will bring forth out of his mouth that which he hath swallowed up407 ,some tradition of ,jonah's proclaiming doom to ,nineveh may have furnished the basis of the apologue4 ,our ,lord uses the story as a mere illustration1 like the homiletic use of ,shakespeare's dramas4 8,as ,macbeth did10 8,as ,hamlet said10 do not commit us to the historical reality of ,macbeth or of ,hamlet4 ,jesus may say as to questions of criticism3 8,man1 who made me a judge or a divider over you80 8,i came not to judge the world1 but to save the world0 7,luke #ab3ad2 ,john #ab3dg74 ,he had no thought of confirming1 or of not confirming1 the historic character of the story4 ,it is hard to conceive the compilation of a psalm by a man in ,jonah's position4 ,it is not the prayer of one inside the fish1 but of one already saved4 ,more than forty years ago ,president ,woolsey of ,yale conceded that the book of ,jonah was probably an apologue4 7c7 ,in none of these cases ought the difficulty of distinguishing man's words from ,god's words1 or ideal truth from actual truth1 to prevent our acceptance of the fact of inspiration2 for in this very variety of the ,bible1 combined with the stimulus it gives to inquiry and the general plainness of its lessons1 we have the very characteristics we should expect in a book whose authorship was divine4 ,the ,scripture is a stream in which 8the lamb may wade and the elephant may swim40 ,there is need both of literary sense and of spiritual insight to interpret it4 ,this sense and this insight can be given only by the ,spirit of ,christ1 the ,holy ,spirit1 who inspired the various writings to witness of him in various ways1 and who is present in the world to take of the things of ,christ and show them to us 7,mat4 #bh3bj2 ,john #af3ac1 #ad74 ,in a subordinate sense the ,holy ,spirit inspires us to recognize inspiration in the ,bible4 ,in the sense here suggested we may assent to the words of ,dr4 ,charles ,h4 ,parkhurst at the inauguration of ,william ,adams ,brown as ,professor of ,systematic ,theology in the ,union ,theological ,seminary1 ,november #a1 #ahih--8,unfortunately we have condemned the word #8inspiration' to a particular and isolated field of divine operation1 and it is a trespass upon current usage to employ it in the full urgency of its ,scriptural intent in connection with work like your own or mine4 ,but the word voices a reality that lies so close to the heart of the entire ,christian matter that we can ill afford to relegate it to any single or technical function4 ,just as much to-day as back at the first beginnings of ,christianity1 those who would declare the truths of ,god must be inspired to behold the truths of ,god4444 ,the only irresistible persuasiveness is that which is born of vision1 and it is not vision to be able merely to describe what some seer has seen1 though it were ,moses or ,paul that was the seer40 #aj4 ,acknowledgment of the non-inspiration of ,scripture teachers and their writings4 ,this charge rests mainly upon the misinterpretation of two particular passages3 7a7 ,acts #bc3e 78,i wist not1 brethren1 that he was the high priest07 may be explained either as the language of indignant irony3 8,i would not recognize such a man as high priest02 or1 more naturally1 an actual confession of personal ignorance and fallibility1 which does not affect the inspiration of any of ,paul's final teachings or writings4 ,of a more reprehensible sort was ,peter's dissimulation at ,antioch1 or practical disavowal of his convictions by separating or withdrawing himself from the ,gentile ,christians 7,gal4 #b3aa-ac74 ,here was no public teaching1 but the influence of private example4 ,but neither in this case1 nor in that mentioned above1 did ,god suffer the error to be a final one4 ,through the agency of ,paul1 the ,holy ,spirit set the matter right4 7b7 #a ,cor4 #g3ab1 #aj 78,i1 not the ,lord02 8not ,i1 but the ,lord074 ,here the contrast is not between the apostle inspired and the apostle uninspired1 but between the apostle's words and an actual saying of our ,lord1 as in ,mat4 #e3cb2 #ai3c-aj2 ,mark #aj3aa2 ,luke #af3ah 7,stanley on ,corinthians74 ,the expressions may be paraphrased3--8,with regard to this matter no express command was given by ,christ before his ascension4 ,as one inspired by ,christ1 however1 ,i give you my command40 ,meyer on #a ,cor4 #g3aj--8,paul distinguishes1 therefore1 here and in verses #ab1 #be1 not between his own and inspired commands1 but between those which proceeded from his own 7,god-inspired7 subjectivity and those which ,christ himself supplied by his objective word40 8,paul knew from the living voice of tradition what commands ,christ had given concerning divorce40 ,or if it should be maintained that ,paul here disclaims inspiration1--a supposition contradicted by the following --8,i think that ,i also have the ,spirit of ,god0 7verse #dj71--;it only proves a single exception to his inspiration1 and since it is expressly mentioned1 and mentioned only once1 it implies the inspiration of all the rest of his writings4 ,we might illustrate ,paul's method1 if this were the case1 by the course of the ,new ,york ,herald when it was first published4 ,other journals had stood by their own mistakes and had never been willing to acknowledge error4 ,the ,herald gained the confidence of the public by correcting every mistake of its reporters4 ,the result was that1 when there was no confession of error1 the paper was regarded as absolutely trustworthy4 ,so ,paul's one acknowledgment of non-inspiration might imply that in all other cases his words had divine authority4 ,on ,authority in ,religion1 see ,wilfred ,ward1 in ,hibbert ,journal1 ,july1 #aijc3fgg-fib4 ,,part ,,iv4 ,,the ,,nature1 ,,decrees1 ,,and ,,works ,,of ,,god4 ,chapter ,i4 ,the ,attributes ,of ,god4 ,in contemplating the words and acts of ,god1 as in contemplating the words and acts of individual men1 we are compelled to assign uniform and permanent effects to uniform and permanent causes4 ,holy acts and words1 we argue1 must have their source in a principle of holiness2 truthful acts and words1 in a settled proclivity to truth2 benevolent acts and words1 in a benevolent disposition4 ,moreover1 these permanent and uniform sources of expression and action to which we have applied the terms principle1 proclivity1 disposition1 since they exist harmoniously in the same person1 must themselves inhere1 and find their unity1 in an underlying spiritual substance or reality of which they are the inseparable characteristics and partial manifestations4 ,thus we are led naturally from the works to the attributes1 and from the attributes to the essence1 of ,god4 ,for all practical purposes we may use the words essence1 substance1 being1 nature1 as synonymous with each other4 ,so1 too1 we may speak of attribute1 quality1 characteristic1 principle1 proclivity1 disposition1 as practically one4 ,as1 in cognizing matter1 we pass from its effects in sensation to the qualities which produce the sensations1 and then to the material substance to which the qualities belong2 and as1 in cognizing mind1 we pass from its phenomena in thought and action to the faculties and dispositions which give rise to these phenomena1 and then to the mental substance to which these faculties and dispositions belong2 so1 in cognizing ,god1 we pass from his words and acts to his qualities or attributes1 and then to the substance or essence to which these qualities or attributes belong4 ,the teacher in a ,young ,ladies' ,seminary described substance as a cushion1 into which the attributes as pins are stuck4 ,but pins and cushion alike are substance1--neither one is quality4 ,the opposite error is illustrated from the experience of ,abraham ,lincoln on the ,ohio ,river4 8,what is this transcendentalism that we hear so much about80 asked ,mr4 ,lincoln4 ,the answer came3 8,you see those swallows digging holes in yonder bank8 ,well1 take away the bank from around those holes1 and what is left is transcendentalism40 ,substance is often represented as being thus transcendental4 ,if such representations were correct1 metaphysics would indeed be 8that1 of which those who listen understand nothing1 and which he who speaks does not himself understand10 and the metaphysician would be the fox who ran into the hole and then pulled in the hole after him4 ,substance and attributes are correlates1--neither one is possible without the other4 ,there is no quality that does not qualify something2 and there is no thing1 either material or spiritual1 that can be known or can exist without qualities to differentiate it from other things4 ,in applying the categories of substance and attribute to ,god1 we indulge in no merely curious speculation1 but rather yield to the necessities of rational thought and show how we must think of ,god if we think at all4 ,see ,shedd1 ,history of ,doctrine1 #a3bdj2 ,kahnis1 ,dogmatik1 #c3agb-ahh4 ,i4 ,definition of the term ,attributes4 ,the attributes of ,god are those distinguishing characteristics of the divine nature which are inseparable from the idea of ,god and which constitute the basis and ground for his various manifestations to his creatures4 ,we call them attributes1 because we are compelled to attribute them to ,god as fundamental qualities or powers of his being1 in order to give rational account of certain constant facts in ,god's self-revelations4 ,,ii4 ,relation of the divine ,attributes to the divine ,essence4 #a4 ,the attributes have an objective existence4 ,they are not mere names for human conceptions of ,god--conceptions which have their only ground in the imperfection of the finite mind4 ,they are qualities objectively distinguishable from the divine essence and from each other4 ,the nominalistic notion that ,god is a being of absolute simplicity1 and that in his nature there is no internal distinction of qualities or powers1 tends directly to pantheism2 denies all reality of the divine perfections2 or1 if these in any sense still exist1 precludes all knowledge of them on the part of finite beings4 ,to say that knowledge and power1 eternity and holiness1 are identical with the essence of ,god and with each other1 is to deny that we know ,god at all4 ,the ,scripture declarations of the possibility of knowing ,god1 together with the manifestation of the distinct attributes of his nature1 are conclusive against this false notion of the divine simplicity4 ,aristotle says well that there is no such thing as a science of the unique1 of that which has no analogies or relations4 ,knowing is distinguishing2 what we cannot distinguish from other things we cannot know4 ,yet a false tendency to regard ,god as a being of absolute simplicity has come down from medival scholasticism1 has infected much of the post-reformation theology1 and is found even so recently as in ,schleiermacher1 ,rothe1 ,olshausen1 and ,ritschl4 ,e4 ,g4 ,robinson defines the attributes as 8our methods of conceiving of ,god40 ,but this definition is influenced by the ,kantian doctrine of relativity and implies that we cannot know ,god's essence1 that is1 the thing-in-itself1 ,god's real being4 ,bowne1 ,philosophy of ,theism1 #ada--8,this notion of the divine simplicity reduces ,god to a rigid and lifeless stare4444 ,the ,one is manifold without being many40 ,the divine simplicity is the starting-point of ,philo3 ,god is a being absolutely bare of quality4 ,all quality in finite beings has limitation1 and no limitation can be predicated of ,god who is eternal1 unchangeable1 simple substance1 free1 self-sufficient1 better than the good and the beautiful4 ,to predicate any quality of ,god would reduce him to the sphere of finite existence4 ,of him we can only say that he is1 not what he is2 see art4 by ,schrer1 in ,encyc4 ,brit41 #ah3gfa4 ,illustrations of this tendency are found in ,scotus ,erigena3 8,deus nescit se quid est1 quia non est quid02 and in ,occam3 ,the divine attributes are distinguished neither substantially nor logically from each other or from the divine essence2 the only distinction is that of names2 so ,gerhard and ,quenstedt4 ,charnock1 the ,puritan writer1 identifies both knowledge and will with the simple essence of ,god4 ,schleiermacher makes all the attributes to be modifications of power or causality2 in his system ,god and world the 8natura naturans0 and 8natura naturata0 of ,spinoza4 ,there is no distinction of attributes and no succession of acts in ,god1 and therefore no real personality or even spiritual being2 see ,pfleiderer1 ,prot4 ,theol4 seit ,kant1 #aaj4 ,schleiermacher said3 8,my ,god is the ,universe40 ,god is causative force4 ,eternity1 omniscience and holiness are simply aspects of causality4 ,rothe1 on the other hand1 makes omniscience to be the all-comprehending principle of the divine nature2 and ,olshausen1 on ,john #a3a1 in a similar manner attempts to prove that the ,word of ,god must have objective and substantial being1 by assuming that knowing willing2 whence it would seem to follow that1 since ,god wills all that he knows1 he must will moral evil4 ,bushnell and others identify righteousness in ,god with benevolence1 and therefore cannot see that any atonement needs to be made to ,god4 ,ritschl also holds that love is the fundamental divine attribute1 and that omnipotence and even personality are simply modifications of love2 see ,mead1 ,ritschl's ,place in the ,history of ,doctrine1 #h4 ,herbert ,spencer only carries the principle further when he concludes ,god to be simple unknowable force4 ,but to call ,god everything is the same as to call him nothing4 ,with ,dorner1 we say that 8definition is no limitation40 ,as we rise in the scale of creation from the mere jelly-sac to man1 the homogeneous becomes the heterogeneous1 there is differentiation of functions1 complexity increases4 ,we infer that ,god1 the highest of all1 instead of being simple force1 is infinitely complex1 that he has an infinite variety of attributes and powers4 ,tennyson1 ,palace of ,art 7lines omitted in the later editions73 8,all nature widens upward3 evermore ,the simpler essence lower lies3 ,more complex is more perfect1 owning more ,discourse1 more widely wise40 ,jer4 #aj3aj--;,god is 8the living ,god02 ,john #e3bf--;he 8hath life in himself0--unsearchable riches of positive attributes2 ,john #ag3bc--8thou lovedst me0--manifoldness in unity4 ,this complexity in ,god is the ground of blessedness for him and of progress for us3 #a ,tim4 #a3aa--8the blessed ,god02 ,jer4 #i3bc1 #bd--8let him glory in this1 that he knoweth me40 ,the complex nature of ,god permits anger at the sinner and compassion for him at the same moment3 ,ps4 #g3aa--8;a ,god that hath indignation every day02 ,john #c3af--8;,god so loved the world02 ,ps4 #he3aj1 #aa--8mercy and truth are met together40 ,see ,julius ,mller1 ,doct4 ,sin1 #b3aaf sq42 ,schweizer1 ,glaubenslehre1 #a3bbi-bce2 ,thomasius1 ,christi ,person und ,werk1 #a3dc1 #ej2 ,martensen1 ,dogmatics1 #ia--8;,if ,god were the simple ,one1 1 the mystic abyss in which every form of determination were extinguished1 there would be nothing in the ,unity to be known40 ,hence 8nominalism is incompatible with the idea of revelation4 ,we teach1 with realism1 that the attributes of ,god are objective determinations in his revelation and as such are rooted in his inmost essence40 #b4 ,the attributes inhere in the divine essence4 ,they are not separate existences4 ,they are attributes of ,god4 ,while we oppose the nominalistic view which holds them to be mere names with which1 by the necessity of our thinking1 we clothe the one simple divine essence1 we need equally to avoid the opposite realistic extreme of making them separate parts of a composite ,god4 ,we cannot conceive of attributes except as belonging to an underlying essence which furnishes their ground of unity4 ,in representing ,god as a compound of attributes1 realism endangers the living unity of the ,godhead4 ,notice the analogous necessity of attributing the properties of matter to an underlying substance1 and the phenomena of thought to an underlying spiritual essence2 else matter is reduced to mere force1 and mind1 to mere sensation1--in short1 all things are swallowed up in a vast idealism4 ,the purely realistic explanation of the attributes tends to low and polytheistic conceptions of ,god4 ,the mythology of ,greece was the result of personifying the divine attributes4 ,the nomina were turned into numina1 as ,max ,mller says2 see ,taylor1 ,nature on the ,basis of ,realism1 #bic4 ,instance also ,christmas ,evans's sermon describing a ,council in the ,godhead1 in which the attributes of ,justice1 ,mercy1 ,wisdom1 and ,power argue with one another4 ,robert ,hall called ,christmas ,evans 8the one-eyed orator of ,anglesey10 but added that his one eye could 8light an army through a wilderness02 see ,joseph ,cross1 ,life and ,sermons of ,christmas ,evans1 #aab-aaf2 ,david ,rhys ,stephen1 ,memoirs of ,christmas ,evans1 #afh-agf4 ,we must remember that 8,realism may so exalt the attributes that no personal subject is left to constitute the ground of unity4 ,looking upon ,personality as anthropomorphism1 it falls into a worse personification1 that of omnipotence1 holiness1 benevolence1 which are mere blind thoughts1 unless there is one who is the ,omnipotent1 the ,holy1 the ,good40 ,see ,luthardt1 ,compendium der ,dogmatik1 #gj4 #c4 ,the attributes belong to the divine essence as such4 ,they are to be distinguished from those other powers or relations which do not appertain to the divine essence universally4 ,the personal distinctions 7proprietates7 in the nature of the one ,god are not to be denominated attributes2 for each of these personal distinctions belongs not to the divine essence as such and universally1 but only to the particular person of the ,trinity who bears its name1 while on the contrary all of the attributes belong to each of the persons4 ,the relations which ,god sustains to the world 7predicata71 moreover1 such as creation1 preservation1 government1 are not to be denominated attributes2 for these are accidental1 not necessary or inseparable from the idea of ,god4 ,god would be ,god1 if he had never created4 ,to make creation eternal and necessary is to dethrone ,god and to enthrone a fatalistic development4 ,it follows that the nature of the attributes is to be illustrated1 not alone or chiefly from wisdom and holiness in man1 which are not inseparable from man's nature1 but rather from intellect and will in man1 without which he would cease to be man altogether4 ,only that is an attribute1 of which it can be safely said that he who possesses it would1 if deprived of it1 cease to be ,god4 ,shedd1 ,dogm4 ,theol41 #a3cce--8,the attribute is the whole essence acting in a certain way4 ,the centre of unity is not in any one attribute1 but in the essence4444 ,the difference between the divine attribute and the divine person is1 that the person is a mode of the existence of the essence1 while the attribute is a mode either of the relation1 or of the operation1 of the essence40 #d4 ,the attributes manifest the divine essence4 ,the essence is revealed only through the attributes4 ,apart from its attributes it is unknown and unknowable4 ,but though we can know ,god only as he reveals to us his attributes1 we do1 notwithstanding1 in knowing these attributes1 know the being to whom these attributes belong4 ,that this knowledge is partial does not prevent its corresponding1 so far as it goes1 to objective reality in the nature of ,god4 ,all ,god's revelations are1 therefore1 revelations of himself in and through his attributes4 ,our aim must be to determine from ,god's works and words what qualities1 dispositions1 determinations1 powers of his otherwise unseen and unsearchable essence he has actually made known to us2 or in other words1 what are the revealed attributes of ,god4 ,john #a3ah--8,no man hath seen ,god at any time2 the only begotten ,son1 who is in the bosom of the ,father1 he hath declared him02 #a ,tim4 #f3af--8whom no man hath seen1 nor can see02 ,mat4 #e3h--8;,blessed are the pure in heart3 for they shall see ,god02 #aa3bg--8neither doth any man know the ,father1 save the ,son1 and he to whomsoever the ,son willeth to reveal him40 ,c4 ,a4 ,strong3 8,kant1 not content with knowing the reality in the phenomena1 was trying to know the reality apart from the phenomena2 he was seeking to know1 without fulfilling the conditions of knowledge2 in short1 he wished to know without knowing40 ,so ,agnosticism perversely regards ,god as concealed by his own manifestation4 ,on the contrary1 in knowing the phenomena we know the object itself4 ,j4 ,c4 ,c4 ,clarke1 ,self and the ,father1 #f--8;,in language1 as in nature1 there are no verbs without subjects1 but we are always hunting for the noun that has no adjective1 and the verb that has no subject1 and the subject that has no verb4 ,consciousness is necessarily a consciousness of self4 ,idealism and monism would like to see all verbs solid with their subjects1 and to write #8,i do' or #8,i feel' in the mazes of a monogram1 but consciousness refuses1 and before it says #8,do' or #8,feel' it finishes saying #8,i4' 0 ,j4 ,g4 ,holland's ,katrina1 to her lover3 8,god is not worshiped in his attributes4 ,i do not love your attributes1 but you4 ,your attributes all meet me otherwhere1 ,blended in other personalities1 ,nor do ,i love nor do ,i worship them1 ,nor those who bear them4 ,e'en the spotted pard ,will dare a danger which will make you pale2 ,but shall his courage steal my heart from you8 ,you cheat your conscience1 for you know ,that ,i may like your attributes4 ,yet love not you40 ,,iii4 ,methods of determining the divine ,attributes4 ,we have seen that the existence of ,god is a first truth4 ,it is presupposed in all human thinking1 and is more or less consciously recognized by all men4 ,this intuitive knowledge of ,god we have seen to be corroborated and explicated by arguments drawn from nature and from mind4 ,reason leads us to a causative and personal ,intelligence upon whom we depend4 ,this ,being of indefinite greatness we clothe1 by a necessity of our thinking1 with all the attributes of perfection4 ,the two great methods of determining what these attributes are1 are the ,rational and the ,biblical4 #a4 ,the ,rational method4 ,this is threefold3--7a7 the via negationis1 or the way of negation1 which consists in denying to ,god all imperfections observed in created beings2 7b7 the via eminenti1 or the way of climax1 which consists in attributing to ,god in infinite degree all the perfections found in creatures2 and 7c7 the via causalitatis1 or the way of causality1 which consists in predicating of ,god those attributes which are required in him to explain the world of nature and of mind4 ,this rational method explains ,god's nature from that of his creation1 whereas the creation itself can be fully explained only from the nature of ,god4 ,though the method is valuable1 it has insuperable limitations1 and its place is a subordinate one4 ,while we use it continually to confirm and supplement results otherwise obtained1 our chief means of determining the divine attributes must be #b4 ,the ,biblical method4 ,this is simply the inductive method1 applied to the facts with regard to ,god revealed in the ,scriptures4 ,now that we have proved the ,scriptures to be a revelation from ,god1 inspired in every part1 we may properly look to them as decisive authority with regard to ,god's attributes4 ,the rational method of determining the attributes of ,god is sometimes said to have been originated by ,dionysius the ,areopagite1 reputed to have been a judge at ,athens at the time of ,paul and to have died ,a4 ,d4 #ie4 ,it is more probably eclectic1 combining the results attained by many theologians1 and applying the intuitions of perfection and causality which lie at the basis of all religious thinking4 ,it is evident from our previous study of the arguments for ,god's existence1 that from nature we cannot learn either the ,trinity or the mercy of ,god1 and that these deficiencies in our rational conclusions with respect to ,god must be supplied1 if at all1 by revelation4 ,spurgeon1 ,autobiography1 #aff--8,the old saying is ',go from ,nature up to ,nature's ,god4' ,but it is hard work going up hill4 ,the best thing is to go from ,nature's ,god down to ,nature2 and1 if you once get to ,nature's ,god and believe him and love him1 it is surprising how easy it is to hear music in the waves1 and songs in the wild whisperings of the winds1 and to see ,god everywhere40 ,see also ,kahnis1 ,dogmatik1 #c3aha4 ,,iv4 ,classification of the ,attributes4 ,the attributes may be divided into two great classes3 ,absolute or ,immanent1 and ,relative or ,transitive4 ,by ,absolute or ,immanent ,attributes1 we mean attributes which respect the inner being of ,god1 which are involved in ,god's relations to himself1 and which belong to his nature independently of his connection with the universe4 ,by ,relative or ,transitive ,attributes1 we mean attributes which respect the outward revelation of ,god's being1 which are involved in ,god's relations to the creation1 and which are exercised in consequence of the existence of the universe and its dependence upon him4 ,under the head of ,absolute or ,immanent ,attributes1 we make a three-fold division into ,spirituality1 with the attributes therein involved1 namely1 ,life and ,personality2 ,infinity1 with the attributes therein involved1 namely1 ,self-existence1 ,immutability1 and ,unity2 and ,perfection1 with the attributes therein involved1 namely1 ,truth1 ,love1 and ,holiness4 ,under the head of ,relative or ,transitive ,attributes1 we make a three-fold division1 according to the order of their revelation1 into ,attributes having relation to ,time and ,space1 as ,eternity and ,immensity2 ,attributes having relation to ,creation1 as ,omnipresence1 ,omniscience1 and ,omnipotence2 and ,attributes having relation to ,moral ,beings1 as ,veracity and ,faithfulness1 or ,transitive ,truth2 ,mercy and ,goodness1 or ,transitive ,love2 and ,justice and ,righteousness1 or ,transitive ,holiness4 ,this classification may be better understood from the following schedule3 #a4 ,absolute or ,immanent ,attributes3 ,a4 ,spirituality1 involving 7a7 ,life1 7b7 ,personality4 ,b4 ,infinity1 involving 7a7 ,self-existence1 7b7 ,immutability1 7c7 ,unity4 ,c4 ,perfection1 involving 7a7 ,truth1 7b7 ,love1 7c7 ,holiness4 #b4 ,relative or ,transitive ,attributes3 ,a4 ,related to ,time and ,space--7a7 ,eternity1 7b7 ,immensity4 ,b4 ,related to ,creation--7a7 ,omnipresence1 7b7 ,omniscience1 7c7 ,omnipotence4 ,c4 ,related to ,moral ,beings--7a7 ,veracity1 7b7 ,mercy1 7c7 ,justice4 ,it will be observed1 upon examination of the preceding schedule1 that our classification presents ,god first as ,spirit1 then as the infinite ,spirit1 and finally as the perfect ,spirit4 ,this accords with our definition of the term ,god 7see page #eb74 ,it also corresponds with the order in which the attributes commonly present themselves to the human mind4 ,our first thought of ,god is that of mere ,spirit1 mysterious and undefined1 over against our own spirits4 ,our next thought is that of ,god's greatness2 the quantitative element suggests itself2 his natural attributes rise before us2 we recognize him as the infinite ,one4 ,finally comes the qualitative element2 our moral natures recognize a moral ,god2 over against our error1 selfishness and impurity1 we perceive his absolute perfection4 ,it should also be observed that this moral perfection1 as it is an immanent attribute1 involves relation of ,god to himself4 ,truth1 love and holiness1 as they respectively imply an exercise in ,god of intellect1 affection and will1 may be conceived of as ,god's self-knowing1 ,god's self-loving1 and ,god's self-willing4 ,the significance of this will appear more fully in the discussion of the separate attributes4 ,notice the distinction between absolute and relative1 between immanent and transitive1 attributes4 ,absolute existing in no necessary relation to things outside of ,god4 ,relative existing in such relation4 ,immanent 8remaining within1 limited to1 ,god's own nature in their activity and effect1 inherent and indwelling1 internal and subjective--opposed to emanent or transitive40 ,transitive having an object outside of ,god himself4 ,we speak of transitive verbs1 and we mean verbs that are followed by an object4 ,god's transitive attributes are so called1 because they respect and affect things and beings outside of ,god4 ,the aim of this classification into ,absolute and ,relative ,attributes is to make plain the divine self-sufficiency4 ,creation is not a necessity1 for there is a in ,god 7,col4 #a3ai71 even before he makes the world or becomes incarnate4 ,and is not 8the filling material10 nor 8the vessel filled10 but 8that which is complete in itself10 or1 in other words1 8plenitude10 8fulness10 8totality10 8abundance40 ,the whole universe is but a drop of dew upon the fringe of ,god's garment1 or a breath exhaled from his mouth4 ,he could create a universe a hundred times as great4 ,nature is but the symbol of ,god4 ,the tides of life that ebb and flow on the far shores of the universe are only faint expressions of his life4 ,the ,immanent ,attributes show us how completely matters of grace are ,creation and ,redemption1 and how unspeakable is the condescension of him who took our humanity and humbled himself to the death of the ,cross4 ,ps4 #h3c1 #d--8,when ,i consider thy heavens 444 what is man that thou art mindful of him80 #aac3e1 #f--8,who is like unto ,jehovah our ,god1 that hath his seat on high1 that humbleth himself80 ,phil4 #b3f1 #g--8,who1 existing in the form of ,god1 444 emptied himself1 taking the form of a servant40 ,ladd1 ,theory of ,reality1 #fi--8;,i know that ,i am1 because1 as the basis of all discriminations as to what ,i am1 and as the core of all such self-knowledge1 ,i immediately know myself as will0 ,so as to the non-ego1 8that things actually are is a factor in my knowledge of them which springs from the root of an experience with myself as a will1 at once active and inhibited1 as an agent and yet opposed by another40 ,the ego and the non-ego as well are fundamentally and essentially will4 8,matter must be1 per se1 ,force4 ,but this is 444 to be a ,will0 7#dci74 ,we know nothing of the atom apart from its force 7#ddb74 ,ladd quotes from ,g4 ,e4 ,bailey3 8,the life-principle1 varying only in degree1 is omnipresent4 ,there is but one indivisible and absolute ,omniscience and ,intelligence1 and this thrills through every atom of the whole ,cosmos0 7#ddf74 8,science has only made the ,substrate of material things more and more completely self-like0 7#ddi74 ,spirit is the true and essential ,being of what is called ,nature 7#dgb74 8,the ultimate ,being of the world is a self-conscious ,mind and ,will1 which is the ,ground of all objects made known in human experience0 7#eej74 ,on classification of attributes1 see ,luthardt1 ,compendium1 #ga2 ,rothe1 ,dogmatik1 #ga2 ,kahnis1 ,dogmatik1 #c3afb2 ,thomasius1 ,christi ,person und ,werk1 #a3dg1 #eb1 #acf4 ,on the general subject1 see ,charnock1 ,attributes2 ,bruce1 ,eigenschaftslehre4 ,v4 ,absolute or ,immanent ,attributes4 ,first division4--,spirituality1 and attributes therein involved4 ,in calling spirituality an attribute of ,god1 we mean1 not that we are justified in applying to the divine nature the adjective 8spiritual10 but that the substantive 8,spirit0 describes that nature 7,john #d3bd1 marg4--8,god is spirit02 ,rom4 #a3bj--8the invisible things of him02 #a ,tim4 #a3ag--8;incorruptible1 invisible02 ,col4 #a3ae--8the invisible ,god074 ,this implies1 negatively1 that 7a7 ,god is not matter4 ,spirit is not a refined form of matter but an immaterial substance1 invisible1 uncompounded1 indestructible4 7b7 ,god is not dependent upon matter4 ,it cannot be shown that the human mind1 in any other state than the present1 is dependent for consciousness upon its connection with a physical organism4 ,much less is it true that ,god is dependent upon the material universe as his sensorium4 ,god is not only spirit1 but he is pure spirit4 ,he is not only not matter1 but he has no necessary connection with matter 7,luke #bd3ci--8;,a spirit hath not flesh and bones1 as ye behold me having074 ,john gives us the three characteristic attributes of ,god when he says that ,god is 8spirit10 8light10 8love0 7,john #d3bd2 #a ,john #a3e2 #d3h71--not a spirit1 a light1 a love4 ,le ,conte1 in ,royce's ,conception of ,god1 #de--8;,god is spirit1 for spirit is essential ,life and essential ,energy1 and essential ,love1 and essential ,thought2 in a word1 essential ,person40 ,biedermann1 ,dogmatik1 #fca--8;,das ,wesen des ,geistes als des reinen ,gegensatzes zur ,materie1 ist das reine ,sein1 das in sich ist1 aber nicht da ist40 ,martineau1 ,study1 #b3cff--8,the subjective ,ego is always here1 as opposed to all else1 which is variously there4444 ,without local relations1 therefore1 the soul is inaccessible40 ,but1 ,martineau continues1 8if matter be but centres of force1 all the soul needs may be centres from which to act40 ,romanes1 ,mind and ,motion1 #cd--8;,because within the limits of human experience mind is only known as associated with brain1 it does not follow that mind cannot exist in any other mode40 ,la ,place swept the heavens with his telescope1 but could not find anywhere a ,god4 8,he might just as well10 says ,president ,sawyer1 8have swept his kitchen with a broom40 ,since ,god is not a material being1 he cannot be apprehended by any physical means4 ,those passages of ,scripture which seem to ascribe to ,god the possession of bodily parts and organs1 as eyes and hands1 are to be regarded as anthropomorphic and symbolic4 8,when ,god is spoken of as appearing to the patriarchs and walking with them1 the passages are to be explained as referring to ,god's temporary manifestations of himself in human form--manifestations which prefigured the final tabernacling of the ,son of ,god in human flesh4 ,side by side with these anthropomorphic expressions and manifestations1 moreover1 are specific declarations which repress any materializing conceptions of ,god2 as1 for example1 that heaven is his throne and the earth his footstool 7,is4 #ff3a71 and that the heaven of heavens cannot contain him 7#a ,k4 #h3bg740 ,ex4 #cc3ah-bj declares that man cannot see ,god and live2 #a ,cor4 #b3g-af intimates that without the teaching of ,god's ,spirit we cannot know ,god2 all this teaches that ,god is above sensuous perception1 in other words1 that he is not a material being4 ,the second command of the decalogue does not condemn sculpture and painting1 but only the making of images of ,god4 ,it forbids our conceiving ,god after the likeness of a thing1 but it does not forbid our conceiving ,god after the likeness of our inward self1 i4 e41 as personal4 ,this again shows that ,god is a spiritual being4 ,imagination can be used in religion1 and great help can be derived from it4 ,yet we do not know ,god by imagination1--imagination only helps us vividly to realize the presence of the ,god whom we already know4 ,we may almost say that some men have not imagination enough to be religious4 ,but imagination must not lose its wings4 ,in its representations of ,god1 it must not be confined to a picture1 or a form1 or a place4 ,humanity tends too much to rest in the material and the sensuous1 and we must avoid all representations of ,god which would identify the ,being who is worshiped with the helps used in order to realize his presence2 ,john #d3bd--8they that worship him must worship in spirit and truth40 ,an ,egyptian ,hymn to the ,nile1 dating from the #aith dynasty 7#adth century ,b4 ,c471 contains these words3 8,his abode is not known2 no shrine is found with painted figures2 there is no building that can contain him0 7,cheyne1 ,isaiah1 #b3abj74 ,the repudiation of images among the ancient ,persians 7,herod4 #a3aca71 as among the ,japanese ,shintos1 indicates the remains of a primitive spiritual religion4 ,the representation of ,jehovah with body or form degrades him to the level of heathen gods4 ,pictures of the ,almighty over the chancels of ,romanist cathedrals confine the mind and degrade the conception of the worshiper4 ,we may use imagination in prayer1 picturing ,god as a benignant form holding out arms of mercy1 but we should regard such pictures only as scaffolding for the building of our edifice of worship1 while we recognize1 with the ,scripture1 that the reality worshiped is immaterial and spiritual4 ,otherwise our idea of ,god is brought down to the low level of man's material being4 ,even man's spiritual nature may be misrepresented by physical images1 as when medival artists pictured death1 by painting a doll-like figure leaving the body at the mouth of the person dying4 ,the longing for a tangible1 incarnate ,god meets its satisfaction in ,jesus ,christ4 ,yet even pictures of ,christ soon lose their power4 ,luther said3 8,if ,i have a picture of ,christ in my heart1 why not one upon canvas80 ,we answer3 ,because the picture in the heart is capable of change and improvement1 as we ourselves change and improve2 the picture upon canvas is fixed1 and holds to old conceptions which we should outgrow4 ,thomas ,carlyle3 8,men never think of painting the face of ,christ1 till they lose the impression of him upon their hearts40 ,swedenborg1 in modern times1 represents the view that ,god exists in the shape of a man--an anthropomorphism of which the making of idols is only a grosser and more barbarous form2 see ,h4 ,b4 ,smith1 ,system of ,theology1 #i1 #aj4 ,this is also the doctrine of ,mormonism2 see ,spencer1 ,catechism of ,latter ,day ,saints4 ,the ,mormons teach that ,god is a man2 that he has numerous wives by whom he peoples space with an infinite number of spirits4 ,christ was a favorite son by a favorite wife1 but birth as man was the only way he could come into the enjoyment of real life4 ,these spirits are all the sons of ,god1 but they can realize and enjoy their sonship only through birth4 ,they are about every one of us pleading to be born4 ,hence1 polygamy4 ,we come now to consider the positive import of the term ,spirit4 ,the spirituality of ,god involves the two attributes of ,life and ,personality4 #a4 ,life4 ,the ,scriptures represent ,god as the living ,god4 ,jer4 #aj3aj--8;,he is the living ,god02 #a ,thess4 #a3i--8turned unto ,god from idols1 to serve a living and true ,god02 ,john #e3bf-8;hath life in himself02 cf4 #ad3f--8;,i am 444 the life10 and ,heb4 #g3af--8the power of an endless life02 ,rev4 #aa3aa--8the ,spirit of life40 ,life is a simple idea1 and is incapable of real definition4 ,we know it1 however1 in ourselves1 and we can perceive the insufficiency or inconsistency of certain current definitions of it4 ,we cannot regard life in ,god as 7a7 ,mere process1 without a subject2 for we cannot conceive of a divine life without a ,god to live it4 ,versus ,lewes1 ,problems of ,life and ,mind1 #a3aj--8,life and mind are processes2 neither is a substance2 neither is a force2 444 the name given to the whole group of phenomena becomes the personification of the phenomena1 and the product is supposed to have been the producer40 ,here we have a product without any producer--a series of phenomena without any substance of which they are manifestations4 ,in a similar manner we read in ,dewey1 ,psychology1 #bdg--8,self is an activity4 ,it is not something which acts2 it is activity4444 ,it is constituted by activities4444 ,through its activity the soul is40 ,here it does not appear how there can be activity1 without any subject or being that is active4 ,the inconsistency of this view is manifest when ,dewey goes on to say3 8,the activity may further or develop the self10 and when he speaks of 8the organic activity of the self40 ,so ,dr4 ,burdon ,sanderson3 8,life is a state of ceaseless change1--a state of change with permanence2 living matter ever changes while it is ever the same40 8,plus a change1 plus c'est la mme chose40 ,but this permanent thing in the midst of change is the subject1 the self1 the being1 that has life4 ,nor can we regard life as 7b7 ,mere correspondence with outward condition and environment2 for this would render impossible a life of ,god before the existence of the universe4 ,versus ,herbert ,spencer1 ,biology1 #a3ei-ga--8,life is the definite combination of heterogeneous changes1 both simultaneous and successive1 in correspondence with external coxistences and sequences40 ,here we have1 at best1 a definition of physical and finite life2 and even this is insufficient1 because the definition recognizes no original source of activity within1 but only a power of reaction in response to stimulus from without4 ,we might as well say that the boiling tea-kettle is alive 7,mark ,hopkins74 ,we find this defect also in ,robert ,browning's lines in ,the ,ring and the ,book 7,the ,pope1 #acjg73 8,o ,thou--as represented here to me ,in such conception as my soul allows--,under thy measureless1 my atom-width6--,man's mind1 what is it but a convex glass ,wherein are gathered all the scattered points ,picked out of the immensity of sky1 ,to reunite there1 be our heaven for earth1 ,our known ,unknown1 our ,god revealed to man80 ,life is something more than a passive receptivity4 7c7 ,life is rather mental energy1 or energy of intellect1 affection1 and will4 ,god is the living ,god1 as having in his own being a source of being and activity1 both for himself and others4 ,life means energy1 activity1 movement4 ,aristotle3 8,life is energy of mind40 ,wordsworth1 ,excursion1 book #e3fjb--8,life is love and immortality1 ,the ,being one1 and one the element4444 ,life1 ,i repeat1 is energy of love ,divine or human40 ,prof4 ,c4 ,l4 ,herrick1 on ,critics of ,ethical ,monism1 in ,denison ,quarterly1 ,dec4 #ahif3bdh--8;,force is energy under resistance1 or self-limited energy1 for all parts of the universe are derived from the energy4 ,energy manifesting itself under self-conditioning or differential forms is force4 ,the change of pure energy into force is creation40 ,prof4 ,herrick quotes from ,s4 ,t4 ,coleridge1 ,anima ,poet3 8,space is the name for ,god2 it is the most perfect image of soul--pure soul being to us nothing but unresisted action4 ,whenever action is resisted1 limitation begins--and limitation is the first constituent of body2 the more omnipresent it is in a given space1 the more that space is body or matter2 and thus all body presupposes soul1 inasmuch as all resistance presupposes action40 ,schelling3 8,life is the tendency to individualism40 ,if spirit in man implies life1 spirit in ,god implies endless and inexhaustible life4 ,the total life of the universe is only a faint image of that moving energy which we call the life of ,god4 ,dewey1 ,psychology1 #bec--8,the sense of being alive is much more vivid in childhood than afterwards4 ,leigh ,hunt says that1 when he was a child1 the sight of certain palings painted red gave him keener pleasure than any experience of manhood40 ,matthew ,arnold3 8,bliss was it in that dawn to be alive1 ,but to be young was very heaven40 ,the child's delight in country scenes1 and our intensified perceptions in brain fever1 show us by contrast how shallow and turbid is the stream of our ordinary life4 ,tennyson1 ,two ,voices3 8',tis life1 whereof our nerves are scant1 ,oh life1 not death1 for which we pant2 ,more life1 and fuller1 that we want40 ,that life the needy human spirit finds only in the infinite ,god4 ,instead of ,tyndall's3 8,matter has in it the promise and potency of every form of life10 we accept ,sir ,william ,crookes's dictum3 8,life has in it the promise and potency of every form of matter40 ,see ,a4 ,h4 ,strong1 on ,the ,living ,god1 in ,philos4 and ,religion1 #ahj-ahg4 #b4 ,personality4 ,the ,scriptures represent ,god as a personal being4 ,by personality we mean the power of self-consciousness and of self-determination4 ,by way of further explanation we remark3 7a7 ,self-consciousness is more than consciousness4 ,this last the brute may be supposed to possess1 since the brute is not an automaton4 ,man is distinguished from the brute by his power to objectify self4 ,man is not only conscious of his own acts and states1 but by abstraction and reflection he recognizes the self which is the subject of these acts and states4 7b7 ,self-determination is more than determination4 ,the brute shows determination1 but his determination is the result of influences from without2 there is no inner spontaneity4 ,man1 by virtue of his free-will1 determines his action from within4 ,he determines self in view of motives1 but his determination is not caused by motives2 he himself is the cause4 ,god1 as personal1 is in the highest degree self-conscious and self-determining4 ,the rise in our own minds of the idea of ,god1 as personal1 depends largely upon our recognition of personality in ourselves4 ,those who deny spirit in man place a bar in the way of the recognition of this attribute of ,god4 ,ex4 #c3ad--8;,and ,god said unto ,moses1 ,i ,,am ,,that ,i ,,am3 and he said1 ,thus shalt thou say unto the children of ,israel1 ,i ,,am hath sent me unto you40 ,god is not the everlasting 8,,it ,,is10 or 8,i ,,was10 but the everlasting 8,i ,,am0 7,morris1 ,philosophy and ,christianity1 #abh72 8,i ,,am0 implies both personality and presence4 #a ,cor4 #b3aa--8the things of ,god none knoweth1 save the ,spirit of ,god02 ,eph4 #a3i--8;good pleasure which he purposed02 #aa--8the counsel of his will40 ,definitions of personality are the following3 ,boethius--8,persona est anim rationalis individua substantia0 7quoted in ,dorner1 ,glaubenslehre1 #b3dae74 ,f4 ,w4 ,robertson1 ,genesis #c--8,personality self-consciousness1 will1 character40 ,porter1 ,human ,intellect1 #fbf--8;,distinct subsistence1 either actually or latently self-conscious and self-determining40 ,harris1 ,philos4 ,basis of ,theism3 ,person 8being1 conscious of self1 subsisting in individuality and identity1 and endowed with intuitive reason1 rational sensibility1 and free-will40 ,see ,harris1 #ih1 #ii1 quotation from ,mansel--8,the freedom of the will is so far from being1 as it is generally considered1 a controvertible question in philosophy1 that it is the fundamental postulate without which all action and all speculation1 philosophy in all its branches and human consciousness itself1 would be impossible40 ,one of the most astounding announcements in all literature is that of ,matthew ,arnold1 in his 8,literature and ,dogma10 that the ,hebrew ,scriptures recognize in ,god only 8the power1 not ourselves1 that makes for righteousness0 the ,god of pantheism4 ,the 8,i ,,am0 of ,ex4 #c3ad could hardly have been so misunderstood1 if ,matthew ,arnold had not lost the sense of his own personality and responsibility4 ,from free-will in man we rise to freedom in ,god--8,that living ,will that shall endure1 ,when all that seems shall suffer shock40 ,observe that personality needs to be accompanied by life--the power of self-consciousness and self-determination needs to be accompanied by activity--in order to make up our total idea of ,god as ,spirit4 ,only this personality of ,god gives proper meaning to his punishments or to his forgiveness4 ,see ,bib4 ,sac41 ,april1 #ahhd3bag-bcc2 ,eichhorn1 die ,persnlichkeit ,gottes4 ,illingworth1 ,divine and ,human ,personality1 #a3be1 shows that the sense of personality has had a gradual growth2 that its pre-,christian recognition was imperfect2 that its final definition has been due to ,christianity4 ,in #bi-ec1 he notes the characteristics of personality as reason1 love1 will4 ,the brute perceives2 only the man apperceives1 i4 e41 recognizes his perception as belonging to himself4 ,in the ,german story1 ,dreiuglein1 the three-eyed child1 had besides her natural pair of eyes one other to see what the pair did1 and besides her natural will had an additional will to set the first to going right4 ,on consciousness and self-consciousness1 see ,shedd1 ,dogm4 ,theol41 #a3agi-ahi--8;,in consciousness the object is another substance than the subject2 but in self-consciousness the object is the same substance as the subject40 ,tennyson1 in his ,palace of ,art1 speaks of 8the abysmal depths of personality40 ,we do not fully know ourselves1 nor yet our relation to ,god4 ,but the divine consciousness embraces the whole divine content of being3 8the ,spirit searcheth all things1 yea1 the deep things of ,god0 7#a ,cor4 #b3aj74 ,we are not fully masters of ourselves4 ,our self-determination is as limited as is our self-consciousness4 ,but the divine will is absolutely without hindrance2 ,god's activity is constant1 intense1 infinite2 ,job #bc3ac--8,what his soul desireth1 even that he doeth02 ,john #e3ag--8,my ,father worketh even until now1 and ,i work40 ,self-knowledge and self-mastery are the dignity of man2 they are also the dignity of ,god2 ,tennyson3 8,self-reverence1 self-knowledge1 self-control1 ,these three lead life to sovereign power40 ,robert ,browning1 ,the ,last ,ride ,together3 8,what act proved all its thought had been8 ,what will but felt the fleshly screen80 ,moberly1 ,atonement and ,personality1 #f1 #afa1 #baf-bee--8,perhaps the root of personality is capacity for affection40444 ,our personality is incomplete2 we reason truly only with ,god helping2 our love in higher ,love endures2 we will rightly1 only as ,god works in us to will and to do2 to make us truly ourselves we need an infinite ,personality to supplement and energize our own2 we are complete only in ,christ 7,col4 #b3i1 #aj--8;,in him dwelleth all the fulness of the ,godhead bodily1 and in him ye are made full407 ,webb1 on the ,idea of ,personality as applied to ,god1 in ,jour4 ,theol4 ,studies1 #b3ej--8,self knows itself and what is not itself as two1 just because both alike are embraced within the unity of its experience1 stand out against this background1 the apprehension of which is the very essence of that rationality or personality which distinguishes us from the lower animals4 ,we find that background1 ,god1 present in us1 or rather1 we find ourselves present in it4 ,but if ,i find myself present in it1 then it1 as more complete1 is simply more personal than ,i4 ,our not-self is outside of us1 so that we are finite and lonely1 but ,god's not-self is within him1 so that there is a mutual inwardness of love and insight of which the most perfect communion among men is only a faint symbol4 ,we are 'hermit-spirits1' as ,keble says1 and we come to union with others only by realizing our union with ,god4 ,personality is not impenetrable in man1 for #8in him we live1 and move1 and have our being' 7,acts #ag3bh71 and #8that which hath been made is life in him' 7,john #a3c1 #d740 ,palmer1 ,theologic ,definition1 #ci--8,that which has its cause without itself is a thing1 while that which has its cause within itself is a person40 ,second ,division4--,infinity1 and attributes therein involved4 ,by infinity we mean1 not that the divine nature has no known limits or bounds1 but that it has no limits or bounds4 ,that which has simply no known limits is the indefinite4 ,the infinity of ,god implies that he is in no way limited by the universe or confined to the universe2 he is transcendent as well as immanent4 ,transcendence1 however1 must not be conceived as freedom from merely spatial restrictions1 but rather as unlimited resource1 of which ,god's glory is the expression4 ,ps4 #ade3c--8;his greatness is unsearchable02 ,job #aa3g-i--8;high as heaven 444 deeper than ,sheol02 ,is4 #ff3a--8;,heaven is my throne1 and the earth is my footstool02 #a ,k4 #h3bg--8;,heaven and the heaven of heavens cannot contain thee02 ,rom4 #aa3cc--8;how unsearchable are his judgments1 and his ways past finding out40 ,there can be no infinite number1 since to any assignable number a unit can be added1 which shows that this number was not infinite before4 ,there can be no infinite universe1 because an infinite universe is conceivable only as an infinite number of worlds or of minds4 ,god himself is the only real ,infinite1 and the universe is but the finite expression or symbol of his greatness4 ,we therefore object to the statement of ,lotze1 ,microcosm1 #a3ddf--8,the complete system1 grasped in its totality1 offers an expression of the whole nature of the ,one4444 ,the ,cause makes actual existence its complete manifestation40 ,in a similar way ,schurman1 ,belief in ,god1 #bf1 #agc-agh1 grants infinity1 but denies transcendence3 8,the infinite ,spirit may include the finite1 as the idea of a single organism embraces within a single life a plurality of members and functions4444 ,the world is the expression of an ever active and inexhaustible will4 ,that the external manifestation is as boundless as the life it expresses1 science makes exceedingly probable4 ,in any event1 we have not the slightest reason to contrast the finitude of the world with the infinity of ,god4444 ,if the natural order is eternal and infinite1 as there seems no reason to doubt1 it will be difficult to find a meaning for #8beyond' or #8before4' ,of this illimitable1 ever-existing universe1 ,god is the ,inner ground or substance4 ,there is no evidence1 neither does any religious need require us to believe1 that the divine ,being manifest in the universe has any actual or possible existence elsewhere1 in some transcendent sphere4444 ,the divine will can express itself only as it does1 because no other expression would reveal what it is4 ,of such a will1 the universe is the eternal expression40 ,in explanation of the term infinity1 we may notice3 7a7 ,that infinity can belong to but one ,being1 and therefore cannot be shared with the universe4 ,infinity is not a negative but a positive idea4 ,it does not take its rise from an impotence of thought1 but is an intuitive conviction which constitutes the basis of all other knowledge4 ,see ,porter1 ,human ,intellect1 #fea1 #feb1 and this ,compendium1 pages #ei-fb4 ,versus ,mansel1 ,proleg4 ,logica1 chap4 #a--8,such negative notions 444 imply at once an attempt to think1 and a failure in that attempt40 ,on the contrary1 the conception of the ,infinite is perfectly distinguishable from that of the finite1 and is both necessary and logically prior to that of the finite4 ,this is not true of our idea of the universe1 of which all we know is finite and dependent4 ,we therefore regard such utterances as those of ,lotze and ,schurman above1 and those of ,chamberlin and ,caird below1 as pantheistic in tendency1 although the belief of these writers in divine and human personality saves them from falling into other errors of pantheism4 ,prof4 ,t4 ,c4 ,chamberlin1 of the ,university of ,chicago3 8,it is not sufficient to the modern scientific thought to think of a ,ruler outside of the universe1 nor of a universe with the ,ruler outside4 ,a supreme ,being who does not embrace all the activities and possibilities and potencies of the universe seems something less than the supremest ,being1 and a universe with a ,ruler outside seems something less than a universe4 ,and therefore the thought is growing on the minds of scientific thinkers that the supreme ,being is the universal ,being1 embracing and comprehending all things40 ,caird1 ,evolution of ,religion1 #b3fb--8,religion1 if it would continue to exist1 must combine the monotheistic idea with that which it has often regarded as its greatest enemy1 the spirit of pantheism40 ,we grant in reply that religion must appropriate the element of truth in pantheism1 namely1 that ,god is the only substance1 ground and principle of being1 but we regard it as fatal to religion to side with pantheism in its denials of ,god's transcendence and of ,god's personality4 7b7 ,that the infinity of ,god does not involve his identity with 8the all10 or the sum of existence1 nor prevent the coxistence of derived and finite beings to which he bears relation4 ,infinity implies simply that ,god exists in no necessary relation to finite things or beings1 and that whatever limitation of the divine nature results from their existence is1 on the part of ,god1 a self-limitation4 ,ps4 #aac3e1 #f--8that humbleth himself to behold the things that are in heaven and in the earth40 ,it is involved in ,god's infinity that there should be no barriers to his self-limitation in creation and redemption 7see page #i1 ,f474 ,jacob ,boehme said3 8,god is infinite1 for ,god is all40 ,but this is to make ,god all imperfection1 as well as all perfection4 ,harris1 ,philos4 ,basis ,theism3 8,the relation of the absolute to the finite is not the mathematical relation of a total to its parts1 but it is a dynamical and rational relation40 ,shedd1 ,dogm4 ,theol41 #a3ahi-aia--8,the infinite is not the total2 #8the all' is a pseudo-infinite1 and to assert that it is greater than the simple infinite is the same error that is committed in mathematics when it is asserted that an infinite number plus a vast finite number is greater than the simple infinite40 ,fullerton1 ,conception of the ,infinite1 #ij--8,the ,infinite1 though it involves unlimited possibility of quantity1 is not itself a quantitative but rather a qualitative conception40 ,hovey1 ,studies of ,ethics and ,religion1 #ci-dg--8;,any number of finite beings1 minds1 loves1 wills1 cannot reveal fully an infinite ,being1 ,mind1 ,love1 ,will4 ,god must be transcendent as well as immanent in the universe1 or he is neither infinite nor an object of supreme worship40 ,clarke1 ,christian ,theology1 #aag--8;,great as the universe is1 ,god is not limited to it1 wholly absorbed by what he is doing in it1 and capable of doing nothing more4 ,god in the universe is not like the life of the tree in the tree1 which does all that it is capable of in making the tree what it is4 ,god in the universe is rather like the spirit of a man in his body1 which is greater than his body1 able to direct his body1 and capable of activities in which his body has no share4 ,god is a free spirit1 personal1 self-directing1 unexhausted by his present activities40 ,the ,persian poet said truly3 8,the world is a bud from his bower of beauty2 the sun is a spark from the light of his wisdom2 the sky is a bubble on the sea of his power40 ,faber3 8,for greatness which is infinite makes room ,for all things in its lap to lie4 ,we should be crushed by a magnificence ,short of infinity4 ,we share in what is infinite2 'tis ours1 ,for we and it alike are ,thine4 ,what ,i enjoy1 great ,god1 by right of ,thee1 ,is more than doubly mine40 7c7 ,that the infinity of ,god is to be conceived of as intensive1 rather than as extensive4 ,we do not attribute to ,god infinite extension1 but rather infinite energy of spiritual life4 ,that which acts up to the measure of its power is simply natural and physical force4 ,man rises above nature by virtue of his reserves of power4 ,but in ,god the reserve is infinite4 ,there is a transcendent element in him1 which no self-revelation exhausts1 whether creation or redemption1 whether law or promise4 ,transcendence is not mere outsideness1--it is rather boundless supply within4 ,god is not infinite by virtue of existing 8extra flammantia mnia mundi0 7,lucretius7 or of filling a space outside of space1--he is rather infinite by being the pure and perfect ,mind that passes beyond all phenomena and constitutes the ground of them4 ,the former conception of infinity is simply supra-cosmic1 the latter alone is properly transcendent2 see ,hatch1 ,hibbert ,lectures1 #bdd4 8,god is the living ,god1 and has not yet spoken his last word on any subject0 7,g4 ,w4 ,northrup74 ,god's life 8operates unspent40 ,there is 8ever more to follow40 ,the legend stamped with the ,pillars of ,hercules upon the old coins of ,spain was ,ne plus ultra--8,nothing beyond10 but when ,columbus discovered ,america the legend was fitly changed to ,plus ultra--8,more beyond40 ,so the motto of the ,university of ,rochester is ,meliora--8,better things40 ,since ,god's infinite resources are pledged to aid us1 we may1 as ,emerson bids us1 8hitch our wagon to a star10 and believe in progress4 ,tennyson1 ,locksley ,hall3 8,men1 my brothers1 men the workers1 ever reaping something new4 ,that which they have done but earnest of the things that they shall do40 ,millet's ,l',angelus is a witness to man's need of ,god's transcendence4 ,millet's aim was to paint1 not air but prayer4 ,we need a ,god who is not confined to nature4 ,as ,moses at the beginning of his ministry cried1 8,show me1 ,i pray thee1 thy glory0 7,ex4 #cc3ah71 so we need marked experiences at the beginning of the ,christian life1 in order that we may be living witnesses to the supernatural4 ,and our ,lord promises such manifestations of himself3 ,john #ad3ba--8;,i will love him1 and will manifest myself unto him40 ,ps4 #ga3ae--8,my mouth shall tell of thy righteousness1 ,and of thy salvation all the day2 ,for ,i know not the numbers thereof0 it is infinite4 ,ps4 #hi3b--8,mercy shall be built up forever0 ever growing manifestations and cycles of fulfilment--first literal1 then spiritual4 ,ps4 #aac3d-f--8;,jehovah is high above all nations1 ,and his glory above the heavens4 ,who is like unto ,jehovah our ,god1 ,that hath his seat on high1 ,that humbleth himself stoopeth down to behold ,the things that are in heaven and in the earth80 ,mal4 #b3ae--8;did he not make one1 although he had the residue of the ,spirit80 he might have created many wives for ,adam1 though he did actually create but one4 ,in this 8residue of the ,spirit10 says ,caldwell1 ,cities of our ,faith1 #cgj1 8there yet lies latent--as winds lie calm in the air of a summer noon1 as heat immense lies cold and hidden in the mountains of coal--the blessing and the life of nations1 the infinite enlargement of ,zion40 ,is4 #eb3aj--8;,jehovah hath made bare his holy arm0 nature does not exhaust or entomb ,god2 nature is the mantle in which he commonly reveals himself2 but he is not fettered by the robe he wears--he can thrust it aside1 and make bare his arm in providential interpositions for earthly deliverance1 and in mighty movements of history for the salvation of the sinner and for the setting up of his own kingdom4 ,see also ,john #a3af--8of his fulness we all received1 and grace for grace0 8,each blessing appropriated became the foundation of a greater blessing4 ,to have realized and used one measure of grace was to have gained a larger measure in exchange for it 02 so ,westcott1 in ,bib4 ,com41 in loco4 ,christ can ever say to the believer1 as he said to ,nathanael 7,john #a3ej73 8thou shalt see greater things than these40 ,because ,god is infinite1 he can love each believer as much as if that single soul were the only one for whom he had to care4 ,both in providence and in redemption the whole heart of ,god is busy with plans for the interest and happiness of the single ,christian4 ,threatenings do not half reveal ,god1 nor his promises half express the 8eternal weight of glory0 7#b ,cor4 #d3ag74 ,dante1 ,paradiso1 #ai3dj-fc--;,god 8,could not upon the universe so write ,the impress of his power1 but that his word ,must still be left in distance infinite40 ,to 8limit the ,holy ,one of ,israel0 7,ps4 #gh3da--marg47 is falsehood as well as sin4 ,this attribute of infinity1 or of transcendence1 qualifies all the other attributes1 and so is the foundation for the representations of majesty and glory as belonging to ,god 7see ,ex4 #cc3ah2 ,ps4 #ai3a2 ,is4 #f3c2 ,mat4 #f3ac2 ,acts #g3b2 ,rom4 #a3bc2 #i3bc2 ,heb4 #a3c2 #a ,pet4 #d3ad2 ,rev4 #ba3bc74 ,glory is not itself a divine attribute2 it is rather a result--an objective result--of the exercise of the divine attributes4 ,this glory exists irrespective of the revelation and recognition of it in the creation 7,john #ag3e74 ,only ,god can worthily perceive and reverence his own glory4 ,he does all for his own glory4 ,all religion is founded on the glory of ,god4 ,all worship is the result of this immanent quality of the divine nature4 ,kedney1 ,christian ,doctrine1 #a3cfj-cgc1 #b3ced1 apparently conceives of the divine glory as an eternal material environment of ,god1 from which the universe is fashioned4 ,this seems to contradict both the spirituality and the infinity of ,god4 ,god's infinity implies absolute completeness apart from anything external to himself4 ,we proceed therefore to consider the attributes involved in infinity4 ,of the attributes involved in ,infinity1 we mention3 #a4 ,self-existence4 ,by self-existence we mean 7a7 ,that ,god is 8causa sui10 having the ground of his existence in himself4 ,every being must have the ground of its existence either in or out of itself4 ,we have the ground of our existence outside of us4 ,god is not thus dependent4 ,he is a se2 hence we speak of the aseity of ,god4 ,god's self-existence is implied in the name 8,jehovah0 7,ex4 #f3c7 and in the declaration 8,i ,,am ,,that ,i ,,am0 7,ex4 #c3ad71 both of which signify that it is ,god's nature to be4 ,self-existence is certainly incomprehensible to us1 yet a self-existent person is no greater mystery than a self-existent thing1 such as ,herbert ,spencer supposes the universe to be2 indeed it is not so great a mystery1 for it is easier to derive matter from mind than to derive mind from matter4 ,see ,porter1 ,human ,intellect1 #ffa4 ,joh4 ,angelus ,silesius3 8,gott ist das was ,er ist2 ,ich was ,ich durch ,ihn bin2 ,doch kennst du ,einen wohl1 ,so kennst du mich und ,ihn40 ,martineau1 ,types1 #a3cjb--8;,a cause may be eternal1 but nothing that is caused can be so40 ,he protests against the phrase 8causa sui40 ,so ,shedd1 ,dogm4 ,theol41 #a3cch1 objects to the phrase 8,god is his own cause10 because ,god is the uncaused ,being4 ,but when we speak of ,god as 8causa sui10 we do not attribute to him beginning of existence4 ,the phrase means rather that the ground of his existence is not outside of himself1 but that he himself is the living spring of all energy and of all being4 ,but lest this should be misconstrued1 we add 7b7 ,that ,god exists by the necessity of his own being4 ,it is his nature to be4 ,hence the existence of ,god is not a contingent but a necessary existence4 ,it is grounded1 not in his volitions1 but in his nature4 ,julius ,mller1 ,doctrine of ,sin1 #b3abf1 #acj1 #agj1 seems to hold that ,god is primarily will1 so that the essence of ,god is his act3 8,god's essence does not precede his freedom02 8if the essence of ,god were for him something given1 something already present1 the question #8from whence it was given8' could not be evaded2 ,god's essence must in this case have its origin in something apart from him1 and thus the true conception of ,god would be entirely swept away40 ,but this implies that truth1 reason1 love1 holiness1 equally with ,god's essence1 are all products of will4 ,if ,god's essence1 moreover1 were his act1 it would be in the power of ,god to annihilate himself4 ,act presupposes essence2 else there is no ,god to act4 ,the will by which ,god exists1 and in virtue of which he is causa sui1 is therefore not will in the sense of volition1 but will in the sense of the whole movement of his active being4 ,with ,mller's view ,thomasius and ,delitzsch are agreed4 ,for refutation of it1 see ,philippi1 ,glaubenslehre1 #b3fc4 ,god's essence is not his act1 not only because this would imply that he could destroy himself1 but also because before willing there must be being4 ,those who hold ,god's essence to be simple activity are impelled to this view by the fear of postulating some dead thing in ,god which precedes all exercise of faculty4 ,so ,miller1 ,evolution of ,love1 #dc--8,perfect action1 conscious and volitional1 is the highest generalization1 the ultimate unit1 the unconditioned nature1 of infinite ,being02 i4 e41 ,god's nature is subjective action1 while external nature is his objective action4 ,a better statement1 however1 is that of ,bowne1 ,philos4 of ,theism1 #agj--8,while there is a necessity in the soul1 it becomes controlling only through freedom2 and we may say that everyone must constitute himself a rational soul4444 ,this is absolutely true of ,god40 #b4 ,immutability4 ,by this we mean that the nature1 attributes1 and will of ,god are exempt from all change4 ,reason teaches us that no change is possible in ,god1 whether of increase or decrease1 progress or deterioration1 contraction or development4 ,all change must be to better or to worse4 ,but ,god is absolute perfection1 and no change to better is possible4 ,change to worse would be equally inconsistent with perfection4 ,no cause for such change exists1 either outside of ,god or in ,god himself4 ,psalm #ajb3bg--8thou art the same02 ,mal4 #c3f--8;,i1 ,jehovah1 change not02 ,james #a3ag--8with whom can be no variation1 neither shadow that is cast by turning40 ,spenser1 ,faerie ,queen1 ,cantos of ,mutability1 #h3b--8,then 'gin ,i think on that which nature sayde1 ,of that same time when no more change shall be1 ,but steadfast rest of all things1 firmly stayed ,upon the pillours of eternity2 ,for all that moveth doth in change delight1 ,but henceforth all shall rest eternally ,with him that is the ,god of ,sabaoth hight2 ,oh thou great ,sabaoth ,god1 grant me that ,sabbath's sight60 ,bowne1 ,philos4 of ,theism1 #adf1 defines immutability as 8the constancy and continuity of the divine nature which exists through all the divine acts as their law and source40 ,the passages of ,scripture which seem at first sight to ascribe change to ,god are to be explained in one of three ways3 7a7 ,as illustrations of the varied methods in which ,god manifests his immutable truth and wisdom in creation4 ,mathematical principles receive new application with each successive stage of creation4 ,the law of cohesion gives place to chemical law1 and chemistry yields to vital forces1 but through all these changes there is a divine truth and wisdom which is unchanging1 and which reduces all to rational order4 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #b3adj--8;,immutability is not stereotyped sameness1 but impossibility of deviation by one hair's breadth from the course which is best4 ,a man of great force of character is continually finding new occasions for the manifestation and application of moral principle4 ,in ,god infinite consistency is united with infinite flexibility4 ,there is no iron-bound impassibility1 but rather an infinite originality in him40 7b7 ,as anthropomorphic representations of the revelation of ,god's unchanging attributes in the changing circumstances and varying moral conditions of creatures4 ,gen4 #f3f--8;it repented ,jehovah that he had made man0--is to be interpreted in the light of ,num4 #bc3ai--8;,god is not a man1 that he should lie3 neither the son of man1 that he should repent40 ,so cf4 #a ,sam4 #ae3aa with #ae3bi4 ,god's unchanging holiness requires him to treat the wicked differently from the righteous4 ,when the righteous become wicked1 his treatment of them must change4 ,the sun is not fickle or partial because it melts the wax but hardens the clay1--the change is not in the sun but in the objects it shines upon4 ,the change in ,god's treatment of men is described anthropomorphically1 as if it were a change in ,god himself1--other passages in close conjunction with the first being given to correct any possible misapprehension4 ,threats not fulfilled1 as in ,jonah #c3d1 #aj1 are to be explained by their conditional nature4 ,hence ,god's immutability itself renders it certain that his love will adapt itself to every varying mood and condition of his children1 so as to guide their steps1 sympathize with their sorrows1 answer their prayers4 ,god responds to us more quickly than the mother's face to the changing moods of her babe4 ,godet1 in ,the ,atonement1 #cch--8;,god is of all beings the most delicately and infinitely sensitive40 ,god's immutability is not that of the stone1 that has no internal experience1 but rather that of the column of mercury1 that rises and falls with every change in the temperature of the surrounding atmosphere4 ,when a man bicycling against the wind turns about and goes with the wind instead of going against it1 the wind seems to change1 though it is blowing just as it was before4 ,the sinner struggles against the wind of prevenient grace until he seems to strike against a stone wall4 ,regeneration is ,god's conquest of our wills by his power1 and conversion is our beginning to turn round and to work with ,god rather than against ,god4 ,now we move without effort1 because we have ,god at our back2 ,phil4 #b3ab1 #ac--8work out your own salvation 444 for it is ,god who worketh in you40 ,god has not changed1 but we have changed2 ,john #c3h--8,the wind bloweth where it will 444 so is every one that is born of the ,spirit40 ,jacob's first wrestling with the ,angel was the picture of his lifelong self-will1 opposing ,god2 his subsequent wrestling in prayer was the picture of a consecrated will1 working with ,god 7,gen4 #cb3bd-bh74 ,we seem to conquer ,god1 but he really conquers us4 ,he seems to change1 but it is we who change after all4 7c7 ,as describing executions1 in time1 of purposes eternally existing in the mind of ,god4 ,immutability must not be confounded with immobility4 ,this would deny all those imperative volitions of ,god by which he enters into history4 ,the ,scriptures assure us that creation1 miracles1 incarnation1 regeneration1 are immediate acts of ,god4 ,immutability is consistent with constant activity and perfect freedom4 ,the abolition of the ,mosaic dispensation indicates no change in ,god's plan2 it is rather the execution of his plan4 ,christ's coming and work were no sudden makeshift1 to remedy unforeseen defects in the ,old ,testament scheme3 ,christ came rather in 8the fulness of the time0 7,gal4 #d3d71 to fulfill the 8counsel0 of ,god 7,acts #b3bc74 ,gen4 #h3a--8;,god remembered ,noah0 interposed by special act for ,noah's deliverance1 showed that he remembered ,noah4 ,while we change1 ,god does not4 ,there is no fickleness or inconstancy in him4 ,where we once found him1 there we may find him still1 as ,jacob did at ,bethel 7,gen4 #ce3a1 #f1 #i74 ,immutability is a consolation to the faithful1 but a terror to ,god's enemies 7,mal4 #c3f--8;,i1 ,jehovah1 change not2 therefore ye1 ,o sons of ,jacob1 are not consumed02 ,ps4 #g3aa--8;a ,god that hath indignation every day074 ,it is consistent with constant activity in nature and in grace 7,john #e3ag--8,my ,father worketh even until now1 and ,i work02 ,job #bc3ac1 #ad--8;he is in one mind1 and who can turn him8444 ,for he performeth that which is appointed for me3 and many such things are with him074 ,if ,god's immutability were immobility1 we could not worship him1 any more than the ancient ,greeks were able to worship ,fate4 ,arthur ,hugh ,clough3 8,it fortifies my soul to know1 ,that1 though ,i perish1 ,truth is so3 ,that1 howsoe'er ,i stray and range1 ,whate'er ,i do1 ,thou dost not change4 ,i steadier step when ,i recall ,that1 if ,i slip1 ,thou dost not fall40 ,on this attribute see ,charnock1 ,attributes1 #a3caj-cfb2 ,dorner1 ,gesammelte ,schriften1 #ahh-cgg2 translated in ,bib4 ,sac41 #ahgi3bh-ei1 #bji-bbc4 #c4 ,unity4 ,by this we mean 7a7 that the divine nature is undivided and indivisible 7unus72 and 7b7 that there is but one infinite and perfect ,spirit 7unicus74 ,deut4 #f3d--8;,hear1 ,o ,israel3 ,jehovah our ,god is one ,jehovah02 ,is4 #dd3f--8;besides me there is no ,god02 ,john #e3dd--8the only ,god02 #ag3c--8the only true ,god02 #a ,cor4 #h3d--8no ,god but one02 #a ,tim4 #a3ag--8the only ,god02 #f3ae--8the blessed and only ,potentate02 ,eph4 #d3e1 #f--8one ,lord1 one faith1 one baptism1 one ,god and ,father of all1 who is over all1 and through all1 and in all40 ,when we read in ,mason1 ,faith of the ,gospel1 #be--8,the unity of ,god is not numerical1 denying the existence of a second2 it is integral1 denying the possibility of division10 we reply that the unity of ,god is both1--it includes both the numerical and the integral elements4 ,humboldt1 in his ,cosmos1 has pointed out that the unity and creative agency of the heavenly ,father have given unity to the order of nature1 and so have furnished the impulse to modern physical science4 ,our faith in a 8universe0 rests historically upon the demonstration of ,god's unity which has been given by the incarnation and death of ,christ4 ,tennyson1 ,in ,memoriam3 8,that ,god who ever lives and loves1 ,one ,god1 one law1 one element1 ,and one far off divine event ,to which the whole creation moves40 ,see ,a4 ,h4 ,strong1 ,christ in ,creation1 #ahd-ahg4 ,alexander ,mc,laren3 8,the heathen have many gods because they have no one that satisfies hungry hearts or corresponds to their unconscious ideals4 ,completeness is not reached by piecing together many fragments4 ,the wise merchantman will gladly barter a sack full of #8goodly pearls' for the one of great price4 ,happy they who turn away from the many to embrace the ,one60 ,against polytheism1 tritheism1 or dualism1 we may urge that the notion of two or more ,gods is self-contradictory2 since each limits the other and destroys his godhood4 ,in the nature of things1 infinity and absolute perfection are possible only to one4 ,it is unphilosophical1 moreover1 to assume the existence of two or more ,gods1 when one will explain all the facts4 ,the unity of ,god is1 however1 in no way inconsistent with the doctrine of the ,trinity2 for1 while this doctrine holds to the existence of hypostatical1 or personal1 distinctions in the divine nature1 it also holds that this divine nature is numerically and eternally one4 ,polytheism is man's attempt to rid himself of the notion of responsibility to one moral ,lawgiver and ,judge by dividing up his manifestations1 and attributing them to separate wills4 ,so ,force1 in the terminology of some modern theorizers1 is only ,god with his moral attributes left out4 8,henotheism0 7says ,max ,mller1 ,origin and ,growth of ,religion1 #bhe7 8conceives of each individual god as unlimited by the power of other gods4 ,each is felt1 at the time1 as supreme and absolute1 notwithstanding the limitations which to our minds must arise from his power being conditioned by the power of all the gods40 ,even polytheism cannot rest in the doctrine of many gods1 as an exclusive and all-comprehending explanation of the universe4 ,the ,greeks believed in one supreme ,fate that ruled both gods and men4 ,aristotle3 8,god1 though he is one1 has many names1 because he is called according to states into which he is ever entering anew40 ,the doctrine of ,god's unity should teach men to give up hope of any other ,god1 to reveal himself to them or to save them4 ,they are in the hands of the one and only ,god1 and therefore there is but one law1 one gospel1 one salvation2 one doctrine1 one duty1 one destiny4 ,we cannot rid ourselves of responsibility by calling ourselves mere congeries of impressions or mere victims of circumstance4 ,as ,god is one1 so the soul made in ,god's image is one also4 ,on the origin of polytheism1 see articles by ,tholuck1 in ,bib4 ,repos41 #b3hd1 #bdf1 #dda1 and ,max ,mller1 ,science of ,religion1 #abd4 ,moberly1 ,atonement and ,personality1 #hc--8,the ,alpha and ,omega1 the beginning and end and sum and meaning of ,being1 is but ,one4 ,we who believe in a personal ,god do not believe in a limited ,god4 ,we do not mean one more1 a bigger specimen of existences1 amongst existences4 ,rather1 we mean that the reality of existence itself is personal3 that ,power1 that ,law1 that ,life1 that ,thought1 that ,love1 are ultimately1 in their very reality1 identified in one supreme1 and that necessarily a personal ,existence4 ,now such supreme ,being cannot be multiplied3 it is incapable of a plural3 it cannot be a generic term4 ,there cannot be more than one all-inclusive1 more than one ultimate1 more than one ,god4 ,nor has ,christian thought1 at any point1 for any moment1 dared or endured the least approach to such a thought or phrase as #8two ,gods4' ,if the ,father is ,god1 and the ,son ,god1 they are both the same ,god wholly1 unreservedly4 ,god is a particular1 an unique1 not a general1 term4 ,each is not only ,god1 but is the very same #8singularis unicus et totus ,deus4' ,they are not both generically ,god1 as though #8,god' could be an attribute or predicate2 but both identically ,god1 the ,god1 the one all-inclusive1 indivisible1 ,god4444 ,if the thought that wishes to be orthodox had less tendency to become tritheistic1 the thought that claims to be free would be less ,unitarian40 ,third ,division4--,perfection1 and attributes therein involved4 ,by perfection we mean1 not mere quantitative completeness1 but qualitative excellence4 ,the attributes involved in perfection are moral attributes4 ,right action among men presupposes a perfect moral organization1 a normal state of intellect1 affection and will4 ,so ,god's activity presupposes a principle of intelligence1 of affection1 of volition1 in his inmost being1 and the existence of a worthy object for each of these powers of his nature4 ,but in eternity past there is nothing existing outside or apart from ,god4 ,he must find1 and he does find1 the sufficient object of intellect1 affection1 and will1 in himself4 ,there is a self-knowing1 a self-loving1 a self-willing1 which constitute his absolute perfection4 ,the consideration of the immanent attributes is1 therefore1 properly concluded with an account of that truth1 love1 and holiness1 which render ,god entirely sufficient to himself4 ,mat4 #e3dh--8,ye therefore shall be perfect1 as your heavenly ,father is perfect02 ,rom4 #ab3b--8perfect will of ,god02 ,col4 #a3bh--8perfect in ,christ02 cf4 ,deut4 #cb3d--8,the ,rock1 his work is perfect02 ,ps4 #ah3cj--8;,as for ,god1 his way is perfect40 #a4 ,truth4 ,by truth we mean that attribute of the divine nature in virtue of which ,god's being and ,god's knowledge eternally conform to each other4 ,in further explanation we remark3 ,a4 ,negatively3 7a7 ,the immanent truth of ,god is not to be confounded with that veracity and faithfulness which partially manifest it to creatures4 ,these are transitive truth1 and they presuppose the absolute and immanent attribute4 ,deut #cb3d--8;,a ,god of faithfulness and without iniquity1 ,just and right is he02 ,john #ag3c--8the only true ,god0 772 #a ,john #e3bj--8we know him that is true0 7 74 ,in both these passages describes ,god as the genuine1 the real1 as distinguished from 1 the veracious 7compare ,john #f3cb--8the true bread02 ,heb4 #h3b--8the true tabernacle074 ,john #ad3f--8;,i am 444 the truth40 ,as 8,i am 444 the life0 signifies1 not 8,i am the living one10 but rather 8,i am he who is life and the source of life10 so 8,i am 444 the truth0 signifies1 not 8,i am the truthful one10 but 8,i am he who is truth and the source of truth0--in other words1 truth of being1 not merely truth of expression4 ,so #a ,john #e3g--8the ,spirit is the truth40 ,cf4 #a ,esdras #a3ch--8,the truth abideth and is forever strong1 and it liveth and ruleth forever0 personal truth8 ,see ,godet on ,john #a3ah2 ,shedd1 ,dogm4 ,theol41 #a3aha4 ,truth is ,god perfectly revealed and known4 ,it may be likened to the electric current which manifests and measures the power of the dynamo4 ,there is no realm of truth apart from the world-ground1 just as there is no law of nature that is independent of the ,author of nature4 ,while we know ourselves only partially1 ,god knows himself fully4 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #a3aib--8;,in the life of ,god there are no unrealized possibilities4 ,the presupposition of all our knowledge and activity is that absolute and eternal unity of knowing and being which is only another expression for the nature of ,god4 ,in one sense1 he is all reality1 and the only reality1 whilst all finite existence is but a becoming1 which never is40 ,lowrie1 ,doctrine of ,st4 ,john1 #eg-fc--8,truth is reality revealed4 ,jesus is the ,truth1 because in him the sum of the qualities hidden in ,god is presented and revealed to the world1 ,god's nature in terms of an active force and in relation to his rational creation40 ,this definition however ignores the fact that ,god is truth1 apart from and before all creation4 ,as an immanent attribute1 truth implies a conformity of ,god's knowledge to ,god's being1 which antedates the universe2 see ,b4 7b7 below4 7b7 ,truth in ,god is not a merely active attribute of the divine nature4 ,god is truth1 not only in the sense that he is the being who truly knows1 but also in the sense that he is the truth that is known4 ,the passive precedes the active2 truth of being precedes truth of knowing4 ,plato3 8,truth is his 7,god's7 body1 and light his shadow40 ,hollaz 7quoted in ,thomasius1 ,christi ,person und ,werk1 #a3acg7 says that 8truth is the conformity of the divine essence with the divine intellect40 ,see ,gerhard1 loc4 ii3#aeb2 ,kahnis1 ,dogmatik1 #b3bgb1 #bgi2 #c3aic--8;,distinguish in ,god the personal self-consciousness spirituality1 personality--see pages #beb1 #bec from the unfolding of this in the divine knowledge1 which can have no other object but ,god himself4 ,so far1 now1 as self-knowing in ,god is absolutely identical with his being is he the absolutely true4 ,for truth is the knowledge which answers to the being1 and the being which answers to the knowledge40 ,royce1 ,world and ,individual1 #a3bgj--8,truth either may mean that about which we judge1 or it may mean the correspondence between our ideas and their objects40 ,god's truth is both object of his knowledge and knowledge of his object4 ,miss ,clara ,french1 ,the ,dramatic ,action and ,motive of ,king ,john3 8,you spell ,truth with a capital1 and make it an independent existence to be sought for and absorbed2 but1 unless truth is ,god1 what can it do for man8 ,it is only a personality that can touch a personality40 ,so we assent to the poet's declaration that 8,truth1 crushed to earth1 shall rise again10 only because ,truth is personal4 ,christ1 the ,revealer of ,god1 is the ,truth4 ,he is not simply the medium but also the object of all knowledge2 ,eph4 #d3bj--8ye did not so learn ,christ0 ye knew more than the doctrine about ,christ1--ye knew ,christ himself2 ,john #ag3c--8this is life eternal that they should know thee the only true ,god1 and him whom thou didst send1 even ,jesus ,christ40 ,b4 ,positively3 7a7 ,all truth among men1 whether mathematical1 logical1 moral1 or religious1 is to be regarded as having its foundation in this immanent truth of the divine nature and as disclosing facts in the being of ,god4 ,there is a higher ,mind than our mind4 ,no apostle can say 8,i am the truth10 though each of them can say 8,i speak the truth40 ,truth is not a scientific or moral1 but a substantial1 thing--8nicht ,schulsache1 sondern ,lebenssache40 ,here is the dignity of education1 that knowledge of truth is knowledge of ,god4 ,the laws of mathematics are disclosures to us1 not of the divine reason merely1 for this would imply truth outside of and before ,god1 but of the divine nature4 ,j4 ,w4 ,a4 ,stewart3 8,science is possible because ,god is scientific40 ,plato3 8,god geometrizes40 ,bowne3 8,the heavens are crystalized mathematics40 ,the statement that two and two make four1 or that virtue is commendable and vice condemnable1 expresses an everlasting principle in the being of ,god4 ,separate statements of truth are inexplicable apart from the total revelation of truth1 and this total revelation is inexplicable apart from ,one who is truth and who is thus revealed4 ,the separate electric lights in our streets are inexplicable apart from the electric current which throbs through the wires1 and this electric current is itself inexplicable apart from the hidden dynamo whose power it exactly expresses and measures4 ,the separate lights of truth are due to the realizing agency of the ,holy ,spirit2 the one unifying current which they partially reveal is the outgoing work of ,christ1 the divine ,logos2 ,christ is the one and only ,revealer of him who dwells 8in light unapproachable2 whom no man hath seen1 nor can see0 7#a ,tim4 #f3af74 ,prof4 ,h4 ,e4 ,webster began his lectures 8by assuming the ,lord ,jesus ,christ and the multiplication-table40 ,but this was tautology1 because the ,lord ,jesus ,christ1 the ,truth1 the only revealer of ,god1 includes the multiplication-table4 ,so ,wendt1 ,teaching of ,jesus1 #a3beg2 #b3bjb1 unduly narrows the scope of ,christ's revelation when he maintains that with ,jesus truth is not the truth which corresponds to reality but rather the right conduct which corresponds to the duty prescribed by ,god4 8,grace and truth0 7,john #a3ag7 then means the favor of ,god and the righteousness which ,god approves4 ,to understand ,jesus is impossible without being ethically like him4 ,he is king of truth1 in that he reveals this righteousness1 and finds obedience for it among men4 ,this ethical aspect of the truth1 we would reply1 important as it is1 does not exclude but rather requires for its complement and presupposition that other aspect of the truth as the reality to which all being must conform and the conformity of all being to that reality4 ,since ,christ is the truth of ,god1 we are successful in our search for truth only as we recognize him4 ,whether all roads lead to ,rome depends upon which way your face is turned4 ,follow a point of land out into the sea1 and you find only ocean4 ,with the back turned upon ,jesus ,christ all following after truth leads only into mist and darkness4 ,aristotle's ideal man was 8a hunter after truth40 ,but truth can never be found disjoined from love1 nor can the loveless seeker discern it4 8,for the loving worm within its clod ,were diviner than a loveless ,god0 7,robert ,browning74 ,hence ,christ can say3 ,john #ah3cg--8;,every one that is of the truth heareth my voice40 7b7 ,this attribute therefore constitutes the principle and guarantee of all revelation1 while it shows the possibility of an eternal divine self-contemplation apart from and before all creation4 ,it is to be understood only in the light of the doctrine of the ,trinity4 ,to all this doctrine1 however1 a great school of philosophers have opposed themselves4 ,duns ,scotus held that ,god's will made truth as well as right4 ,descartes said that ,god could have made it untrue that the radii of a circle are all equal4 ,lord ,bacon said that ,adam's sin consisted in seeking a good in itself1 instead of being content with the merely empirical good4 ,whedon1 ,on the ,will1 #caf--8;,infinite wisdom and infinite holiness consist in1 and result from1 ,god's volitions eternally40 ,we reply that1 to make truth and good matters of mere will1 instead of regarding them as characteristics of ,god's being1 is to deny that anything is true or good in itself4 ,if ,god can make truth to be falsehood1 and injustice to be justice1 then ,god is indifferent to truth or falsehood1 to good or evil1 and he ceases thereby to be ,god4 ,truth is not arbitrary1--it is matter of being--the being of ,god4 ,there are no regulative principles of knowledge which are not transcendental also4 ,god knows and wills truth1 because he is truth4 ,robert ,browning1 ,a ,soul's ,tragedy1 #bad--8,were't not for ,god1 ,i mean1 what hope of truth--,speaking truth1 hearing truth--would stay with ,man80 ,god's will does not make truth1 but truth rather makes ,god's will4 ,god's perfect knowledge in eternity past has an object4 ,that object must be himself4 ,he is the truth ,known1 as well as the truthful ,knower4 ,but a perfect objective must be personal4 ,the doctrine of the ,trinity is the necessary complement to the doctrine of the ,attributes4 ,shedd1 ,dogm4 ,theol41 #a3ahc--8,the pillar of cloud becomes a pillar of fire40 ,see ,a4 ,h4 ,strong1 ,christ in ,creation1 #ajb-aab4 ,on the question whether it is ever right to deceive1 see ,paine1 ,ethnic ,trinities1 #cjj-cci4 ,plato said that the use of such medicines should be restricted to physicians4 ,the rulers of the state may lie for the public good1 but private people not3 8officiosum mendacium40 ,it is better to say that deception is justifiable only where the person deceived has1 like a wild beast or a criminal or an enemy in war1 put himself out of human society and deprived himself of the right to truth4 ,even then deception is a sad necessity which witnesses to an abnormal condition of human affairs4 ,with ,james ,martineau1 when asked what answer he would give to an intending murderer when truth would mean death1 we may say3 8,i suppose ,i should tell an untruth1 and then should be sorry for it forever after40 ,on truth as an attribute of ,god1 see ,bib4 ,sac41 ,oct4 #ahgg3gce2 ,finney1 ,syst4 ,theol41 #ffa2 ,janet1 ,final ,causes1 #daf4 #b4 ,love4 ,by love we mean that attribute of the divine nature in virtue of which ,god is eternally moved to self-communication4 #a ,john #d3h--8;,god is love02 #c3af--8;hereby know we love1 because he laid down his life for us02 ,john #ag3bd--8thou lovedst me before the foundation of the world02 ,rom4 #ae3cj--8the love of the ,spirit40 ,in further explanation we remark3 ,a4 ,negatively3 7a7 ,the immanent love of ,god is not to be confounded with mercy and goodness toward creatures4 ,these are its manifestations1 and are to be denominated transitive love4 ,thomasius1 ,christi ,person und ,werk1 #a3ach1 #aci--8;,god's regard for the happiness of his creatures flows from this self-communicating attribute of his nature4 ,love1 in the true sense of the word1 is living good-will1 with impulses to impartation and union2 self-communication 7bonum communicativum sui72 devotion1 merging of the ego in another1 in order to penetrate1 fill1 bless this other with itself1 and in this other1 as in another self1 to possess itself1 without giving up itself or losing itself4 ,love is therefore possible only between persons1 and always presupposes personality4 ,only as ,trinity has ,god love1 absolute love2 because as ,father1 ,son1 and ,holy ,ghost he stands in perfect self-impartation1 self-devotion1 and communion with himself40 ,julius ,mller1 ,doct4 ,sin1 #b3acf--8;,god has in himself the eternal and wholly adequate object of his love1 independently of his relation to the world40 ,in the ,greek mythology1 ,eros was one of the oldest and yet one of the youngest of the gods4 ,so ,dante makes the oldest angel to be the youngest1 because nearest to ,god the fountain of life4 ,in #a ,john #b3g1 #h1 8the old commandment0 of love is evermore 8a new commandment10 because it reflects this eternal attribute of ,god4 8,there is a love unstained by selfishness1 ,th' outpouring tide of self-abandonment1 ,that loves to love1 and deems its preciousness ,repaid in loving1 though no sentiment ,of love returned reward its sacrament2 ,nor stays to question what the loved one will1 ,but hymns its overture with blessings immanent2 ,rapt and sublimed by love's exalting thrill1 ,loves on1 through frown or smile1 divine1 immortal still40 ,clara ,elizabeth ,ward3 8,if ,i could gather every look of love1 ,that ever any human creature wore1 ,and all the looks that joy is mother of1 ,all looks of grief that mortals ever bore1 ,and mingle all with ,god-begotten grace1 ,methinks that ,i should see the ,savior's face40 7b7 ,love is not the all-inclusive ethical attribute of ,god4 ,it does not include truth1 nor does it include holiness4 ,ladd1 ,philosophy of ,conduct1 #ceb1 very properly denies that benevolence is the all-inclusive virtue4 ,justness and ,truth1 he remarks1 are not reducible to benevolence4 ,in a review of ,ladd's work in ,bib4 ,sac41 ,jan4 #aijc3ahe1 ,c4 ,m4 ,mead adds3 8,he comes to the conclusion that it is impossible to resolve all the virtues into the generic one of love or benevolence without either giving a definition of benevolence which is unwarranted and virtually nullifies the end aimed at1 or failing to recognize certain virtues which are as genuinely virtues as benevolence itself4 ,particularly is it argued that the virtues of the will 7courage1 constancy1 temperance71 and the virtues of judgment 7wisdom1 justness1 trueness71 get no recognition in this attempt to subsume all virtues under the one virtue of love4 ',the unity of the virtues is due to the unity of a personality1 in active and varied relations with other persons' 7#cfa74 ,if benevolence means wishing happiness to all men1 then happiness is made the ultimate good1 and eudmonism is accepted as the true ethical philosophy4 ,but if1 on the other hand1 in order to avoid this conclusion1 benevolence is made to mean wishing the highest welfare to all men1 and the highest welfare is conceived as a life of virtue1 then we come to the rather inane conclusion that the essence of virtue is to wish that men may be virtuous40 ,see also art4 by ,vos1 in ,presb4 and ,ref4 ,rev41 ,jan4 #ahib3a-cg4 7c7 ,nor is ,god's love a mere regard for being in general1 irrespective of its moral quality4 ,jonathan ,edwards1 in his treatise ,on the ,nature of ,virtue1 defines virtue as regard for being in general4 ,he considers that ,god's love is first of all directed toward himself as having the greatest quantity of being1 and only secondarily directed toward his creatures whose quantity of being is infinitesimal as compared with his4 ,but we reply that being in general is far too abstract a thing to elicit or justify love4 ,charles ,hodge said truly that1 if obligation is primarily due to being in general1 then there is no more virtue in loving ,god than there is in loving ,satan4 ,virtue1 we hold1 must consist1 not in love for being in general1 but in love for good being1 that is1 in love for ,god as holy4 ,love has no moral value except as it is placed upon a right object and is proportioned to the worth of that object4 8,love of being in general0 makes virtue an irrational thing1 because it has no standard of conduct4 ,virtue is rather the love of ,god as right and as the source of right4 ,g4 ,s4 ,lee1 ,the ,shadow-cross1 #ch--8;,god is love1 and law is the way he loves us4 ,but it is also true that ,god is law1 and love is the way he rules us40 ,clarke1 ,christian ,theology1 #hh--8,love is ,god's desire to impart himself1 and so all good1 to other persons1 and to possess them for his own spiritual fellowship40 ,the intent to communicate himself is the intent to communicate holiness1 and this is the 8terminus ad quem0 of ,god's administration4 ,drummond1 in his ,ascent of ,man1 shows that ,love began with the first cell of life4 ,evolution is not a tale of battle1 but a love-story4 ,we gradually pass from selfism to otherism4 ,evolution is the object of nature1 and altruism is the object of evolution4 ,man nutrition1 looking to his own things2 ,woman reproduction1 looking to the things of others4 ,but the greatest of these is love4 ,the mammalia the mothers1 last and highest1 care for others4 ,as the mother gives love1 so the father gives righteousness4 ,law1 once a latent thing1 now becomes active4 ,the father makes a sort of conscience for those beneath him4 ,nature1 like ,raphael1 is producing a ,holy ,family4 ,jacob ,boehme3 8,throw open and throw out thy heart4 ,for unless thou dost exercise thy heart1 and the love of thy heart1 upon every man in the world1 thy self-love1 thy pride1 thy envy1 thy distaste1 thy dislike1 will still have dominion over thee4444 ,in the name and in the strength of ,god1 love all men4 ,love thy neighbor as thyself1 and do to thy neighbor as thou doest to thyself4 ,and do it now4 ,for now is the accepted time1 and now is the day of salvation40 ,these expressions are scriptural and valuable1 if they are interpreted ethically1 and are understood to inculcate the supreme duty of loving the ,holy ,one1 of being holy as he is holy1 and of seeking to bring all intelligent beings into conformity with his holiness4 7d7 ,god's love is not a merely emotional affection1 proceeding from sense or impulse1 nor is it prompted by utilitarian considerations4 ,of the two words for love in the ,n4 ,t41 designates an emotional affection1 which is not and cannot be commanded 7,john #aa3cf--8;,behold how he loved him6071 while expresses a rational and benevolent affection which springs from deliberate choice 7,john #c3af--8;,god so loved the world02 ,mat4 #ai3ai--8,thou shall love thy neighbor as thyself02 #e3dd--8,love your enemies074 ,thayer1 ,n4 ,t4 ,lex41 #fec-- 8properly denotes a love founded in admiration1 veneration1 esteem1 like the ,lat4 diligere1 to be kindly disposed to one1 to wish one well2 but denotes an inclination prompted by sense and emotion1 ,lat4 amare4444 ,hence men are said ,god1 not 40 ,in this word 1 when used of ,god1 it is already implied that ,god loves1 not for what he can get1 but for what he can give4 ,the rationality of his love involves moreover a subordination of the emotional element to a higher law than itself1 namely1 that of holiness4 ,even ,god's self-love must have a reason and norm in the perfections of his own being4 ,b4 ,positively3 7a7 ,the immanent love of ,god is a rational and voluntary affection1 grounded in perfect reason and deliberate choice4 ,ritschl1 ,justification and ,reconciliation1 #c3bgg--8,love is will1 aiming either at the appropriation of an object1 or at the enrichment of its existence1 because moved by a feeling of its worth4444 ,love is to persons2 it is a constant will2 it aims at the promotion of the other's personal end1 whether known or conjectured2 it takes up the other's personal end and makes it part of his own4 ,will1 as love1 does not give itself up for the other's sake2 it aims at closest fellowship with the other for a common end40 ,a4 ,h4 ,strong1 ,christ in ,creation1 #chh-dje--8,love is not rightfully independent of the other faculties1 but is subject to regulation and control4444 ,we sometimes say that religion consists in love4444 ,it would be more strictly true to say that religion consists in a new direction of our love1 a turning of the current toward ,god which once flowed toward self4444 ,christianity rectifies the affections1 before excessive1 impulsive1 lawless1--gives them worthy and immortal objects1 regulates their intensity in some due proportion to the value of the things they rest upon1 and teaches the true methods of their manifestation4 ,in true religion love forms a copartnership with reason4444 ,god's love is no arbitrary1 wild1 passionate torrent of emotion 444 and we become like ,god by bringing our emotions1 sympathies1 affections1 under the dominion of reason and conscience40 7b7 ,since ,god's love is rational1 it involves a subordination of the emotional element to a higher law than itself1 namely1 that of truth and holiness4 ,phil4 #a3i--8;,and this ,i pray1 that your love may abound yet more and more in knowledge and all discernment40 ,true love among men illustrates ,god's love4 ,it merges self in another instead of making that other an appendage to self4 ,it seeks the other's true good1 not merely his present enjoyment or advantage4 ,its aim is to realize the divine idea in that other1 and therefore it is exercised for ,god's sake and in the strength which ,god supplies4 ,hence it is a love for holiness1 and is under law to holiness4 ,so ,god's love takes into account the highest interests1 and makes infinite sacrifice to secure them4 ,for the sake of saving a world of sinners1 ,god 8spared not his own ,son1 but delivered him up for us all0 7,rom4 #h3cb71 and 8,jehovah hath laid on him the iniquity of us all0 7,is4 #ec3f74 ,love requires a rule or standard for its regulation4 ,this rule or standard is the holiness of ,god4 ,so once more we see that love cannot include holiness1 because it is subject to the law of holiness4 ,love desires only the best for its object1 and the best is ,god4 ,the golden rule does not bid us give what others desire1 but what they need3 ,rom4 #ae3b--8,let each one of us please his neighbor for that which is good1 unto edifying40 7c7 ,the immanent love of ,god therefore requires and finds a perfect standard in his own holiness1 and a personal object in the image of his own infinite perfections4 ,it is to be understood only in the light of the doctrine of the ,trinity4 ,as there is a higher ,mind than our mind1 so there is a greater ,heart than our heart4 ,god is not simply the loving ,one--he is also the ,love that is loved4 ,there is an infinite life of sensibility and affection in ,god4 ,god has feeling1 and in an infinite degree4 ,but feeling alone is not love4 ,love implies not merely receiving but giving1 not merely emotion but impartation4 ,so the love of ,god is shown in his eternal giving4 ,james #a3e--8;,god1 who giveth10 or 8the giving ,god0 7 7 giving is not an episode in his being--it is his nature to give4 ,and not only to give1 but to give himself4 ,this he does eternally in the self-communications of the ,trinity2 this he does transitively and temporally in his giving of himself for us in ,christ1 and to us in the ,holy ,spirit4 ,jonathan ,edwards1 ,essay on ,trinity 7ed4 ,g4 ,p4 ,fisher71 #gi--8,that in ,john ,god is love shows that there are more persons than one in the ,deity1 for it shows love to be essential and necessary to the ,deity1 so that his nature consists in it1 and this supposes that there is an eternal and necessary object1 because all love respects another that is the beloved4 ,by love here the apostle certainly means something beside that which is commonly called self-love3 that is very improperly called love1 and is a thing of an exceeding diverse nature from the affection or virtue of love the apostle is speaking of40 ,when ,newman ,smyth1 ,christian ,ethics1 #bbf-bci1 makes the first characteristic of love to be self-affirmation1 and when ,dorner1 ,christian ,ethics1 #gc1 makes self-assertion an essential part of love1 they violate linguistic usage by including under love what properly belongs to holiness4 7d7 ,the immanent love of ,god constitutes a ground of the divine blessedness4 ,since there is an infinite and perfect object of love1 as well as of knowledge and will1 in ,god's own nature1 the existence of the universe is not necessary to his serenity and joy4 ,blessedness is not itself a divine attribute2 it is rather a result of the exercise of the divine attributes4 ,it is a subjective result of this exercise1 as glory is an objective result4 ,perfect faculties1 with perfect objects for their exercise1 ensure ,god's blessedness4 ,but love is especially its source4 ,acts #bj3ce--8;,it is more blessed to give than to receive40 ,happiness 7hap1 happen7 is grounded in circumstances2 blessedness1 in character4 ,love precedes creation and is the ground of creation4 ,its object therefore cannot be the universe1 for that does not exist1 and1 if it did exist1 could not be a proper object of love for the infinite ,god4 ,the only sufficient object of his love is the image of his own perfections1 for that alone is equal to himself4 ,upton1 ,hibbert ,lectures1 #bfd--8,man most truly realizes his own nature1 when he is ruled by rational1 self-forgetful love4 ,he cannot help inferring that the highest thing in the individual consciousness is the dominant thing in the universe at large40 ,here we may assent1 if we remember that not the love itself but that which is loved must be the dominant thing1 and we shall see that to be not love but holiness4 ,jones1 ,robert ,browning1 #bai--8,love is for ,browning the highest1 richest conception man can form4 ,it is our idea of that which is perfect2 we cannot even imagine anything better4 ,and the idea of evolution necessarily explains the world as the return of the highest to itself4 ,the universe is homeward bound4444 ,all things are potentially spirit1 and all the phenomena of the world are manifestations of love4444 ,man's reason is not1 but man's love is1 a direct emanation from the inmost being of ,god0 7#cde74 ,browning should have applied to truth and holiness the same principle which he recognized with regard to love4 ,but we gratefully accept his dicta3 8,he that created love1 shall not he love8444 ,god6 thou art ,love6 ,i build my faith on that40 7e7 ,the love of ,god involves also the possibility of divine suffering1 and the suffering on account of sin which holiness necessitates on the part of ,god is itself the atonement4 ,christ is 8the ,lamb that hath been slain from the foundation of the world0 7,rev4 #ac3h72 #a ,pet4 #a3ai1 #bj--8precious blood1 as of a lamb without blemish and without spot1 even the blood of ,christ3 who was foreknown indeed before the foundation of the world40 ,while holiness requires atonement1 love provides it4 ,the blessedness of ,god is consistent with sorrow for human misery and sin4 ,god is passible1 or capable of suffering4 ,the permission of moral evil in the decree of creation was at cost to ,god4 ,scripture attributes to him emotions of grief and anger at human sin 7,gen4 #f3f--8;it grieved him at his heart02 ,rom4 #a3ah--8wrath of ,god02 ,eph4 #d3cj--8;grieve not the ,holy ,spirit of ,god072 painful sacrifice in the gift of ,christ 7,rom4 #h3cb--8spared not his own son02 cf4 ,gen4 #bb3af--8;hast not withheld thy son07 and participation in the suffering of his people 7,is4 #fc3i--8;in all their affliction he was afflicted072 ,jesus ,christ in his sorrow and sympathy1 his tears and agony1 is the revealer of ,god's feelings toward the race1 and we are urged to follow in his steps1 that we may be perfect1 as our ,father in heaven is perfect4 ,we cannot1 indeed1 conceive of love without self-sacrifice1 nor of self-sacrifice without suffering4 ,it would seem1 then1 that as immutability is consistent with imperative volitions in human history1 so the blessedness of ,god may be consistent with emotions of sorrow4 ,but does ,god feel in proportion to his greatness1 as the mother suffers more than the sick child whom she tends8 ,does ,god suffer infinitely in every suffering of his creatures8 ,we must remember that ,god is infinitely greater than his creation1 and that he sees all human sin and woe as part of his great plan4 ,we are entitled to attribute to him only such passibleness as is consistent with infinite perfection4 ,in combining passibleness with blessedness1 then1 we must allow blessedness to be the controlling element1 for our fundamental idea of ,god is that of absolute perfection4 ,martensen1 ,dogmatics1 #aja--8,this limitation is swallowed up in the inner life of perfection which ,god lives1 in total independence of his creation1 and in triumphant prospect of the fulfilment of his great designs4 ,we may therefore say with the old theosophic writers3 #8,in the outer chambers is sadness1 but in the inner ones is unmixed joy4' 0 ,christ was 8anointed 444 with the oil of gladness above his fellows10 and 8for the joy that was set before him endured the cross0 7,heb4 #a3i2 #ab3b74 ,love rejoices even in pain1 when this brings good to those beloved4 8,though round its base the rolling clouds are spread1 ,eternal sunshine settles on its head40 ,in ,george ,adam ,smith's ,life of ,henry ,drummond1 #aa1 ,drummond cries out after hearing the confessions of men who came to him3 8,i am sick of the sins of these men6 ,how can ,god bear it80 ,simon1 ,reconciliation1 #cch-cdc1 shows that before the incarnation1 the ,logos was a sufferer from the sins of men4 ,this suffering however was kept in check and counterbalanced by his consciousness as a factor in the ,godhead1 and by the clear knowledge that men were themselves the causes of this suffering4 ,after he became incarnate he suffered without knowing whence all the suffering came4 ,he had a subconscious life into which were interwoven elements due to the sinful conduct of the race whose energy was drawn from himself and with which in addition he had organically united himself4 ,if this is limitation1 it is also self-limitation which ,christ could have avoided by not creating1 preserving1 and redeeming mankind4 ,we rejoice in giving away a daughter in marriage1 even though it costs pain4 ,the highest blessedness in the ,christian is coincident with agony for the souls of others4 ,we partake of ,christ's joy only when we know the fellowship of his sufferings4 ,joy and sorrow can coxist1 like ,greek fire1 that burns under water4 ,abb ,gratry1 ,la ,morale et la ,loi de l',histoire1 #afe1 #aff--8,what6 ,do you really suppose that the personal ,god1 free and intelligent1 loving and good1 who knows every detail of human torture1 and hears every sigh--this ,god who sees1 who loves as we do1 and more than we do--do you believe that he is present and looks pitilessly on what breaks your heart1 and what to him must be the spectacle of ,satan reveling in the blood of humanity8 ,history teaches us that men so feel for sufferers that they have been drawn to die with them1 so that their own executioners have become the next martyrs4 ,and yet you represent ,god1 the absolute goodness1 as alone impassible8 ,it is here that our evangelical faith comes in4 ,our ,god was made man to suffer and to die6 ,yes1 here is the true ,god4 ,he has suffered from the beginning in all who have suffered4 ,he has been hungry in all who have hungered4 ,he has been immolated in all and with all who have offered up their lives4 ,he is the ,lamb slain from the foundation of the world40 ,similarly ,alexander ,vinet1 ,vital ,christianity1 #bdj1 remarks that 8,the suffering ,god is not simply the teaching of modern divines4 ,it is a ,new ,testament thought1 and it is one that answers all the doubts that arise at the sight of human suffering4 ,to know that ,god is suffering with it makes that suffering more awful1 but it gives strength and life and hope1 for we know that1 if ,god is in it1 suffering is the road to victory4 ,if he shares our suffering we shall share his crown10 and we can say with the ,psalmist1 #fh3ai--8;,blessed be ,god1 who daily beareth our burden1 even the ,god who is our salvation10 and with ,isaiah #fc3i--8;,in all their affliction he was afflicted1 and the angel of his presence saved them40 ,borden ,p4 ,bowne1 ,atonement3 8,something like this work of grace was a moral necessity with ,god4 ,it was an awful responsibility that was taken when our human race was launched with its fearful possibilities of good and evil4 ,god thereby put himself under infinite obligation to care for his human family2 and reflections on his position as ,creator and ,ruler1 instead of removing1 only make more manifest this obligation4 ,so long as we conceive ,god as sitting apart in supreme ease and self-satisfaction1 he is not love at all1 but only a reflection of our selfishness and vulgarity4 ,so long as we conceive him as bestowing blessing upon us out of his infinite fulness1 but at no real cost to himself1 he sinks below the moral heroes of our race4 ,there is ever a higher thought possible1 until we see ,god taking the world upon his heart1 entering into the fellowship of our sorrow1 and becoming the supreme burden bearer and leader in self-sacrifice4 ,then only are the possibilities of grace and condescension and love and moral heroism filled up1 so that nothing higher remains4 ,and the work of ,christ1 so far as it was a historical event1 must be viewed not merely as a piece of history1 but also as a manifestation of that cross which was hidden in the divine love from the foundation of the world1 and which is involved in the existence of the human world at all40 ,royce1 ,spirit of ,modern ,philosophy1 #bfd--8,the eternal resolution that1 if the world will be tragic1 it shall still1 in ,satan's despite1 be spiritual1 is the very essence of the eternal joy of that ,world-,spirit of whose wisdom ours is but a fragmentary reflection4444 ,when you suffer1 your sufferings are ,god's sufferings1--not his external work nor his external penalty1 nor the fruit of his neglect1 but identically his own personal woe4 ,in you ,god himself suffers1 precisely as you do1 and has all your reason for overcoming this grief40 ,henry ,n4 ,dodge1 ,christus ,victor3 8,o ,thou1 that from eternity ,upon thy wounded heart hast borne ,each pang and cry of misery ,wherewith our human hearts are torn1 ,thy love upon the grievous cross ,doth glow1 the beacon-light of time1 ,forever sharing pain and loss ,with every man in every clime4 ,how vast1 how vast ,thy sacrifice1 ,as ages come and ages go1 ,still waiting till it shall suffice ,to draw the last cold heart and slow60 ,on the question1 ,is ,god passible8 see ,bennett ,tyler1 ,sufferings of ,christ2 ,a ,layman1 ,sufferings of ,christ2 ,woods1 ,works1 #a3bii-cag2 ,bib4 ,sac41 #aa3gdd2 #ag3dbb-dbd2 ,emmons1 ,works1 #d3bja-bjh2 ,fairbairn1 ,place of ,christ1 #dhc-dhg2 ,bushnell1 ,vic4 ,sacrifice1 #ei-ic2 ,kedney1 ,christ4 ,doctrine ,harmonized1 #a3ahe-bde2 ,edward ,beecher1 ,concord of ,ages1 #ha-bjd2 ,young1 ,life and ,light of ,men1 #bj-dc1 #adg-aej2 ,schaff1 ,hist4 ,christ4 ,church1 #b3aia2 ,crawford1 ,fatherhood of ,god1 #dc1 #dd2 ,anselm1 ,proslogion1 cap4 #h2 ,upton1 ,hibbert ,lectures1 #bfh2 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #b3aag1 #aah1 #acg-adb4 ,per contra1 see ,shedd1 ,essays and ,addresses1 #bgg1 #bgi note2 ,woods1 in ,lit4 and ,theol4 ,rev41 #ahcd3dc-fa2 ,harris1 ,god the ,creator and ,lord of ,all1 #a3bja4 ,on the ,biblical conception of ,love in general1 see article by ,james ,orr1 in ,hastings' ,bible ,dictionary4 #c4 ,holiness4 ,holiness is self-affirming purity4 ,in virtue of this attribute of his nature1 ,god eternally wills and maintains his own moral excellence4 ,in this definition are contained three elements3 first1 purity2 secondly1 purity willing2 thirdly1 purity willing itself4 ,ex4 #ae3aa--8;glorious in holiness02 #ai3aj-af--the people of ,israel must purify themselves before they come into the presence of ,god2 ,is4 #f3c--8;,holy1 holy1 holy1 is ,jehovah of hosts0--notice the contrast with the unclean lips1 that must be purged with a coal from the altar 7verses #e-g72 #b ,cor1 #g3a--8;cleanse ourselves from all defilement of flesh and spirit1 perfecting holiness in the fear of ,god02 #a ,thess4 #c3ac--8unblamable in holiness02 #d3g--8;,god called us not for uncleanness1 but in sanctification02 ,heb4 #ab3bi--8our ,god is a consuming fire0--to all iniquity4 ,these passages show that holiness is the opposite to impurity1 that it is itself purity4 ,the development of the conception of holiness in ,hebrew history was doubtless a gradual one4 ,at first it may have included little more than the idea of separation from all that is common1 small and mean4 ,physical cleanliness and hatred of moral evil were additional elements which in time became dominant4 ,we must remember however that the proper meaning of a term is to be determined not by the earliest but by the latest usage4 ,human nature is ethical from the start1 and seeks to express the thought of a rule or standard of obligation1 and of a righteous ,being who imposes that rule or standard4 ,with the very first conceptions of majesty and separation which attach to the apprehension of divinity in the childhood of the race there mingles at least some sense of the contrast between ,god's purity and human sin4 ,the least developed man has a conscience which condemns some forms of wrong doing1 and causes a feeling of separation from the power or powers above4 ,physical defilement becomes the natural symbol of moral evil4 ,places and vessels and rites are invested with dignity as associated with or consecrated to the ,deity4 ,that the conception of holiness clears itself of extraneous and unessential elements only gradually1 and receives its full expression only in the ,new ,testament revelation and especially in the life and work of ,christ1 should not blind us to the fact that the germs of the idea lie far back in the very beginnings of man's existence upon earth4 ,even then the sense of wrong within had for its correlate a dimly recognized righteousness without4 ,so soon as man knows himself as a sinner he knows something of the holiness of that ,god whom he has offended4 ,we must take exception therefore to the remark of ,schurman1 ,belief in ,god1 #bca--8,the first gods were probably non-moral beings10 for ,schurman himself had just said3 8,a ,god without moral character is no ,god at all40 ,dillmann1 in his ,o4 ,t4 ,theology1 very properly makes the fundamental thought of ,o4 ,t4 religion1 not the unity or the majesty of ,god1 but his holiness4 ,this alone forms the ethical basis for freedom and law4 ,e4 ,g4 ,robinson1 ,christian ,theology--8,the one aim of ,christianity is personal holiness4 ,but personal holiness will be the one absorbing and attainable aim of man1 only as he recognizes it to be the one preminent attribute of ,god4 ,hence everything divine is holy--the temple1 the ,scriptures1 the ,spirit40 ,see articles on ,holiness in ,o4 ,t41 by ,j4 ,skinner1 and on ,holiness in ,n4 ,t41 by ,g4 ,b4 ,stevens1 in ,hastings' ,bible ,dictionary4 ,the development of the idea of holiness as well as the idea of love was prepared for before the advent of man4 ,a4 ,h4 ,strong1 ,education and ,optimism3 8,there was a time when the past history of life upon the planet seemed one of heartless and cruel slaughter4 ,the survival of the fittest had for its obverse side the destruction of myriads4 ,nature was #8red in tooth and claw with ravine4' ,but further thought has shown that this gloomy view results from a partial induction of facts4 ,paleontological life was marked not only by a struggle for life1 but by a struggle for the life of others4 ,the beginnings of altruism are to be seen in the instinct of reproduction1 and in the care of offspring4 ,in every lion's den and tiger's lair1 in every mother eagle's feeding of her young1 there is a self-sacrifice which faintly shadows forth man's subordination of personal interests to the interests of others4 ,but in the ages before man can be found incipient justice as well as incipient love4 ,the struggle for one's own life has its moral side as well as the struggle for the life of others4 ,the instinct of self-preservation is the beginning of right1 righteousness1 justice1 and law1 on earth4 ,every creature owes it to ,god to preserve its own being4 ,so we can find an adumbration of morality even in the predatory and internecine warfare of the geologic ages4 ,the immanent ,god was even then preparing the way for the rights1 the dignity1 the freedom of humanity40 ,and1 we may add1 was preparing the way for the understanding by men of his own fundamental attribute of holiness4 ,see ,henry ,drummond1 ,ascent of ,man2 ,griffith-,jones1 ,ascent through ,christ4 ,in further explanation we remark3 ,a4 ,negatively1 that holiness is not 7a7 ,justice1 or purity demanding purity from creatures4 ,justice1 the relative or transitive attribute1 is indeed the manifestation and expression of the immanent attribute of holiness1 but it is not to be confounded with it4 ,quenstedt1 ,theol41 #h3a3cd1 defines holiness as 8summa omnisque labis expers to ,deo puritas1 puritatem debitam exigens a creaturis0--a definition of transitive holiness1 or justice1 rather than of the immanent attribute4 ,is4 #e3af--8;,jehovah of hosts is exalted in justice1 and ,god the ,holy ,one is sanctified in righteousness0--,justice is simply ,god's holiness in its judicial activity4 ,though holiness is commonly a term of separation and expresses the inherent opposition of ,god to all that is sinful1 it is also used as a term of union1 as in ,lev4 #aa3dd--8;be ye holy2 for ,i am holy40 ,when ,jesus turned from the young ruler 7,mark #aj3bc7 he illustrated the first2 ,john #h3bi illustrates the second3 8he that sent me is with me40 ,lowrie1 ,doctrine of ,st4 ,john1 #ea-eg--8#8;,god is light' 7#a ,john #a3e7 indicates the character of ,god1 moral purity as revealed1 as producing joy and life1 as contrasted with doing ill1 walking in darkness1 being in a state of perdition40 ,universal human conscience is itself a revelation of the holiness of ,god1 and the joining everywhere of suffering with sin is the revelation of ,god's justice4 ,the wrath1 anger1 jealousy of ,god show that this reaction of ,god's nature is necessary4 ,god's nature is itself holy1 just1 and good4 ,holiness is not replaced by love1 as ,ritschl holds1 since there is no self-impartation without self-affirmation4 ,holiness not simply demands in law1 but imparts in the ,holy ,spirit2 see ,pfleiderer1 ,grundriss1 #gi--versus ,ritschl's doctrine that holiness is ,god's exaltation1 and that it includes love2 see also ,pfleiderer1 ,die ,ritschlische ,theologie1 #ec-fc4 ,santayana1 ,sense of ,beauty1 #fi--8;,if perfection is the ultimate justification of being1 we may understand the ground of the moral dignity of beauty4 ,beauty is a pledge of the possible conformity between the soul and nature1 and consequently a ground of faith in the supremacy of the good40 ,we would regard nature however as merely the symbol and expression of ,god1 and so would regard beauty as a ground of faith in his supremacy4 ,what ,santayana says of beauty is even more true of holiness4 ,wherever we see it1 we recognize in it a pledge of the possible conformity between the soul and ,god1 and consequently a ground of faith in the supremacy of ,god4 7b7 ,holiness is not a complex term designating the aggregate of the divine perfections4 ,on the other hand1 the notion of holiness is1 both in ,scripture and in ,christian experience1 perfectly simple1 and perfectly distinct from that of other attributes4 ,dick1 ,theol41 #a3bge--;,holiness venerableness1 i4 e41 8no particular attribute1 but the general character of ,god as resulting from his moral attributes40 ,wardlaw calls holiness the union of all the attributes1 as pure white light is the union of all the colored rays of the spectrum 7,theology1 #a3fah-fcd74 ,so ,nitzsch1 ,system of ,christ4 ,doct41 #aff2 ,h4 ,w4 ,beecher3 8,holiness wholeness40 ,approaching this conception is the definition of ,w4 ,n4 ,clarke1 ,christian ,theology1 #hc--8;,holiness is the glorious fulness of the goodness of ,god1 consistently held as the principle of his own action1 and the standard for his creatures40 ,this implies1 according to ,dr4 ,clarke1 #a4 ,an inward character of perfect goodness2 #b4 ,that character as the consistent principle of his own action2 #c4 ,the goodness which is the principle of his own action is also the standard for theirs4 ,in other words1 holiness is #a4 character2 #b4 self-consistency2 #c4 requirement4 ,we object to this definition that it fails to define4 ,we are not told what is essential to this character2 the definition includes in holiness that which properly belongs to love2 it omits all mention of the most important elements in holiness1 namely purity and right4 ,a similar lack of clear definition appears in the statement of ,mark ,hopkins1 ,law of ,love1 #aje--8;,it is this double aspect of love1 revealing the whole moral nature1 and turning every way like the flaming sword that kept the way of the tree of life1 that is termed holiness40 ,as has been shown above1 holiness is contrasted in ,scripture1 not with mere finiteness or littleness or misfortune or poverty or even unreality1 but only with uncleanness and sinfulness4 ,e4 ,g4 ,robinson1 ,christ4 ,theology1 #hj--8;,holiness in man is the image of ,god's4 ,but it is clear that holiness in man is not in proportion to the other perfections of his being--to his power1 his knowledge1 his wisdom1 though it is in proportion to his rectitude of will--and therefore cannot be the sum of all perfections4444 ,to identify holiness with the sum of all perfections is to make it mean mere completeness of character40 7c7 ,holiness is not ,god's self-love1 in the sense of supreme regard for his own interest and happiness4 ,there is no utilitarian element in holiness4 ,buddeus1 ,theol4 ,dogmat41 #b3a3cf1 defines holiness as ,god's self-love4 ,but ,god loves and affirms self1 not as self1 but as the holiest4 ,there is no self-seeking in ,god4 ,not the seeking of ,god's interests1 but love for ,god as holy1 is the principle and source of holiness in man4 ,to call holiness ,god's self-love is to say that ,god is holy because of what he can make by it1 i4 e41 to deny that holiness has any independent existence4 ,see ,thomasius1 ,christi ,person und ,werk1 #a3aee4 ,we would not deny1 but would rather maintain1 that there is a proper self-love which is not selfishness4 ,this proper self-love1 however1 is not love at all4 ,it is rather self-respect1 self-preservation1 self-vindication1 and it constitutes an important characteristic of holiness4 ,but to define holiness as merely ,god's love for himself1 is to leave out of the definition the reason for this love in the purity and righteousness of the divine nature4 ,god's self-respect implies that ,god respects himself for something in his own being4 ,what is that something8 ,is holiness ,god's 8moral excellence0 7,hopkins71 or ,god's 8perfect goodness0 7,clarke78 ,but what is this moral excellence or perfect goodness8 ,we have here the method and the end described1 but not the motive and ground4 ,god does not love himself for his love1 but he loves himself for his holiness4 ,those who maintain that love is self-affirming as well as self-communicating1 and therefore that holiness is ,god's love for himself1 must still admit that this self-affirming love which is holiness conditions and furnishes the standard for the self-communicating love which is benevolence4 ,g4 ,b4 ,stevens1 ,johannine ,theology1 #cfd1 tells us that 8,god's righteousness is the self-respect of perfect love40 ,miller1 ,evolution of ,love1 #ec--8,self-love is that kind of action which in a perfect being actualizes1 in a finite being seeks to actualize1 a perfect or ideal self40 ,in other words1 love is self-affirmation4 ,but we object that self-love is not love at all1 because there is in it no self-communicating4 ,if holiness is in any sense a form or manifestation of love--a question which we have yet to consider--it is certainly not a unitarian and utilitarian self-love1 which would be identical with selfishness1 but rather an affection which implies trinitarian otherness and the maintenance of self as an ideal object4 ,this appears to be the meaning of ,jonathan ,edwards1 in his ,essay on the ,trinity 7ed4 ,fisher71 #gi--8;,all love respects another that is the beloved4 ,by love the apostle certainly means something beside that which is commonly called self-love3 that is very improperly called love1 and is a thing of an exceeding diverse nature from the affection or virtue of love the apostle is speaking of40 ,yet we shall see that while ,jonathan ,edwards denies holiness to be a unitarian and utilitarian self-love1 he regards its very essence to be ,god's trinitarian love for himself as a being of perfect moral excellence4 ,ritschl's lack of trinitarian conviction makes it impossible for him to furnish any proper ground for either love or holiness in the nature of ,god4 ,ritschl holds that ,christ as a person is an end in himself2 he realized his own ideal2 he developed his own personality2 he reached his own perfection in his work for man2 he is not merely a means toward the end of man's salvation4 ,but when ,ritschl comes to his doctrine of ,god1 he is strangely inconsistent with all this1 for he fails to represent ,god as having any end in himself1 and deals with him simply as a means toward the kingdom of ,god as an end4 ,garvie1 ,ritschlian ,theology1 #bef1 #bgh1 #bgi1 well points out that personality means self-possession as well as self-communication1 distinction from others as well as union with others4 ,ritschl does not see that ,god's love is primarily directed towards his ,son1 and only secondarily directed toward the ,christian community4 ,so he ignores the immanent ,trinity4 ,before self-communication there must be self-maintenance4 ,otherwise ,god gives up his independence and makes created existence necessary4 7d7 ,holiness is not identical with1 or a manifestation of1 love4 ,since self-maintenance must precede self-impartation1 and since benevolence has its object1 motive1 standard and limit in righteousness1 holiness the self-affirming attribute can in no way be resolved into love the self-communicating4 ,that holiness is a form of love is the doctrine of ,jonathan ,edwards1 ,essay on the ,trinity 7ed4 ,fisher71 #ig--8',tis in ,god's infinite love to himself that his holiness consists4 ,as all creature holiness is to be resolved into love1 as the ,scripture teaches us1 so doth the holiness of ,god himself consist in infinite love to himself4 ,god's holiness is the infinite beauty and excellence of his nature1 and ,god's excellency consists in his love to himself40 ,in his treatise on ,the ,nature of ,virtue1 ,jonathan ,edwards defines virtue as regard for being in general4 ,he considers that ,god's love is first of all directed toward himself as having the greatest quantity of being1 and only secondarily directed towards his creatures whose quantity of being is infinitesimal as compared with his4 ,god therefore finds his chief end in himself1 and ,god's self-love is his holiness4 ,this principle has permeated and dominated subsequent ,new ,england theology1 from ,samuel ,hopkins1 ,works1 #b3i-ff1 who maintains that holiness love of being in general1 to ,horace ,bushnell1 ,vicarious ,sacrifice1 who declares3 8,righteousness1 transferred into a word of the affections1 is love2 and love1 translated back into a word of the conscience1 is righteousness2 the eternal law of right is only another conception of the law of love2 the two principles1 right and love1 appear exactly to measure each other40 ,so ,park1 ,discourses1 #aee-ahj4 ,similar doctrine is taught by ,dorner1 ,christian ,ethics1 #gc1 #ic1 #ahd--8,love unites existence for self with existence for others1 self-assertion and self-impartation4444 ,self-love in ,god is not selfishness1 because he is the original and necessary seat of good in general1 universal good4 ,god guards his honor even in giving himself to others4444 ,love is the power and desire to be one's self while in another1 and while one's self to be in another who is taken into the heart as an end4444 ,i am to love my neighbor only as myself4444 ,virtue however requires not only good will1 but the willing of the right thing40 ,so ,newman ,smyth1 ,christian ,ethics1 #bbf-bci1 holds that #a4 ,love is self-affirmation4 ,hence he maintains that holiness or self-respect is involved in love4 ,righteousness is not an independent excellence to be contrasted with or put in opposition to benevolence2 it is an essential part of love4 #b4 ,love is self-impartation4 ,the only limit is ethical4 ,here is an ever deepening immanence1 yet always some transcendence of ,god1 for ,god cannot deny himself4 #c4 ,love is self-finding in another4 ,vicariousness belongs to love4 ,we reply to both ,dorner and ,smyth that their acknowledgment that love has its condition1 limit1 motive1 object and standard1 shows that there is a principle higher than love1 and which regulates love4 ,this principle is recognized as ethical4 ,it is identical with the right4 ,god cannot deny himself because he is fundamentally the right4 ,this self-affirmation is holiness1 and holiness cannot be a part of love1 or a form of love1 because it conditions and dominates love4 ,to call it benevolence is to ignore its majestic distinctness and to imperil its legitimate supremacy4 ,god must first maintain his own being before he can give to another1 and this self-maintenance must have its reason and motive in the worth of that which is maintained4 ,holiness cannot be love1 because love is irrational and capricious except as it has a standard by which it is regulated1 and this standard cannot be itself love1 but must be holiness4 ,we agree with ,clarke1 ,christian ,theology1 #ib1 that 8love is the desire to impart holiness40 ,love is a means to holiness1 and holiness is therefore the supreme good and something higher than mere love4 ,it is not true1 vice versa1 that holiness is the desire to impart love1 or that holiness is a means to love4 ,instead then of saying1 with ,clarke1 that 8holiness is central in ,god1 but love is central in holiness10 we should prefer to say3 8,love is central in ,god1 but holiness is central in love10 though in this case we should use the term love as including self-love4 ,it is still better not to use the word love at all as referring to ,god's regard for himself4 ,in ordinary usage1 love means only regard for another and self-communication to that other4 ,to embrace in it ,god's self-affirmation is to misinterpret holiness and to regard it as a means to an end1 instead of making it what it really is1 the superior object1 and the regulative principle1 of love4 ,that which lays down the norm or standard for love must be the superior of love4 ,when we forget that 8,righteousness and justice are the foundation of his throne0 7,ps4 #ig3b71 we lose one of the chief landmarks of ,christian doctrine and involve ourselves in a mist of error4 ,rev4 #d3c--8there was a rainbow round about the throne0 in the midst of the rainbow of pardon and peace there is a throne of holiness and judgment4 ,in ,mat4 #f3i1 #aj1 8,thy kingdom come0 is not the first petition1 but rather1 8,hallowed be thy name40 ,it is a false idea of the divine simplicity which would reduce the attributes to one4 ,self-assertion is not a form of self-impartation4 ,not sentiency1 a state of the sensibility1 even though it be the purest benevolence1 is the fundamental thing1 but rather activity of will and a right direction of that will4 ,hodge1 ,essays1 #acc-acf1 #bfb-bgc1 shows well that holy love is a love controlled by holiness4 ,holiness is not a mere means to happiness4 ,to be happy is not the ultimate reason for being holy4 ,right and wrong are not matters of profit and loss4 ,to be told that ,god is only benevolence1 and that he punishes only when the happiness of the universe requires it1 destroys our whole allegiance to ,god and does violence to the constitution of our nature4 ,that ,god is only love has been called 8the doctrine of the papahood of ,god40 ,god is 8a summer ocean of kindliness1 never agitated by storms0 7,dale1 ,ephesians1 #ei74 ,but ,jesus gives us the best idea of ,god1 and in him we find1 not only pity1 but at times moral indignation4 ,john #ag3aa--8;,holy ,father0 more than love4 ,love can be exercised by ,god only when it is right love4 ,holiness is the track on which the engine of love must run4 ,the track cannot be the engine4 ,if either includes the other1 then it is holiness that includes love1 since holiness is the maintenance of ,god's perfection1 and perfection involves love4 ,he that is holy affirms himself also as the perfect love4 ,if love were fundamental1 there would be nothing to give1 and so love would be vain and worthless4 ,there can be no giving of self1 without a previous self-affirming4 ,god is not holy because he loves1 but he loves because he is holy4 ,love cannot direct itself2 it is under bonds to holiness4 ,justice is not dependent on love for its right to be4 ,stephen ,g4 ,barnes3 8,mere good will is not the sole content of the law2 it is insufficient in times of fiery trial2 it is inadequate as a basis for retribution4 ,love needs justice1 and justice needs love2 both are commanded in ,god's law and are perfectly revealed in ,god's character40 ,there may be a friction between a man's two hands1 and there may be a conflict between a man's conscience and his will1 between his intellect and his affection4 ,force is ,god's energy under resistance1 the resistance as well as the energy being his4 ,so1 upon occasion of man's sin1 holiness and love in ,god become opposite poles or forces4 ,the first and most serious effect of sin is not its effect upon man1 but its effect upon ,god4 ,holiness necessarily requires suffering1 and love endures it4 ,this eternal suffering of ,god on account of sin is the atonement1 and the incarnate ,christ only shows what has been in the heart of ,god from the beginning4 ,to make holiness a form of love is really to deny its existence1 and with this to deny that any atonement is necessary for man's salvation4 ,if holiness is the same as love1 how is it that the classic world1 that knew of ,god's holiness1 did not also know of his love8 ,the ethics here reminds one of ,abraham ,lincoln's meat broth that was made of the shadow of a pigeon that died of starvation4 ,holiness that is only good will is not holiness at all1 for it lacks the essential elements of purity and righteousness4 ,at the railway switching grounds east of ,rochester1 there is a man whose duty it is to move a bar of iron two or three inches to the left or to the right4 ,so he determines whether a train shall go toward ,new ,york or toward ,washington1 toward ,new ,orleans or ,san ,francisco4 ,our conclusion at this point in our theology will similarly determine what our future system will be4 ,the principle that holiness is a manifestation of love1 or a form of benevolence1 leads to the conclusions that happiness is the only good1 and the only end2 that law is a mere expedient for the securing of happiness2 that penalty is simply deterrent or reformatory in its aim2 that no atonement needs to be offered to ,god for human sin2 that eternal retribution cannot be vindicated1 since there is no hope of reform4 ,this view ignores the testimony of conscience and of ,scripture that sin is intrinsically ill-deserving1 and must be punished on that account1 not because punishment will work good to the universe1--indeed1 it could not work good to the universe1 unless it were just and right in itself4 ,it ignores the fact that mercy is optional with ,god1 while holiness is invariable2 that punishment is many times traced to ,god's holiness1 but never to ,god's love2 that ,god is not simply love but light--moral light--and therefore is 8a consuming fire0 7,heb4 #ab3bi7 to all iniquity4 ,love chastens 7,heb4 #ab3f71 but only holiness punishes 7,jer4 #aj3bd--8;correct me1 but in measure2 not in thine anger02 ,ez4 #bh3bb--8;,i shall have executed judgments in her1 and shall be sanctified in her02 #cf3ba1 #bb--;in judgment 8,i do not this for your sake1 but for my holy name02 #a ,john #a3e--8;,god is light1 and in him is no darkness0--moral darkness2 ,rev4 #ae3a1 #d--8the wrath of ,god 444 thou only art holy 444 thy righteous acts have been made manifest02 #af3e--8righteous art thou 444 because thou didst thus judge02 #ai3b--8true and righteous are his judgments2 for he hath judged the great harlot074 ,see ,hovey1 ,god with ,us1 #ahg-bba2 ,philippi1 ,glaubenslehre1 #b3hj-hb2 ,thomasius1 ,christi ,person und ,werk1 #aed1 #aee1 #cdf-cec2 ,lange1 ,pos4 ,dogmatik1 #bjc4 ,b4 ,positively1 that holiness is 7a7 ,purity of substance4--,in ,god's moral nature1 as necessarily acting1 there are indeed the two elements of willing and being4 ,but the passive logically precedes the active2 being comes before willing2 ,god is pure before he wills purity4 ,since purity1 however1 in ordinary usage is a negative term and means only freedom from stain or wrong1 we must include in it also the positive idea of moral rightness4 ,god is holy in that he is the source and standard of the right4 ,e4 ,g4 ,robinson1 ,christian ,theology1 #hj--8;,holiness is moral purity1 not only in the sense of absence of all moral stain1 but of complacency in all moral good40 ,shedd1 ,dogm4 ,theology1 #a3cfb--8;,holiness in ,god is conformity to his own perfect nature4 ,the only rule for the divine will is the divine reason2 and the divine reason prescribes everything that is befitting an infinite ,being to do4 ,god is not under law1 nor above law4 ,he is law4 ,he is righteous by nature and necessity4444 ,god is the source and author of law for all moral beings40 ,we may better ,shedd's definition by saying that holiness is that attribute in virtue of which ,god's being and ,god's will eternally conform to each other4 ,in thus maintaining that holy being logically precedes holy willing1 we differ from the view of ,lotze1 ,philos4 of ,religion1 #aci--8,such will of ,god no more follows from his nature as secondary to it1 or precedes it as primary to it than1 in motion1 direction can be antecedent or subsequent to velocity40 ,bowne1 ,philos4 of ,theism1 #af--8;,god's nature a fixed law of activity or mode of manifestation4444 ,but laws of thought are no limitation1 because they are simply modes of thought-activity4 ,they do not rule intellect1 but only express what intellect is40 ,in spite of these utterances of ,lotze and of ,bowne1 we must maintain that1 as truth of being logically precedes truth of knowing1 and as a loving nature precedes loving emotions1 so purity of substance precedes purity of will4 ,the opposite doctrine leads to such utterances as that of ,whedon 7,on the ,will1 #caf73 8,god is holy1 in that he freely chooses to make his own happiness in eternal right4 ,whether he could not make himself equally happy in wrong is more than we can say4444 ,infinite wisdom and infinite holiness consist in1 and result from1 ,god's volitions eternally40 ,whedon therefore believes1 not in ,god's unchangeableness1 but in ,god's unchangingness4 ,he cannot say whether motives may not at some time prove strongest for divine apostasy to evil4 ,the essential holiness of ,god affords no basis for certainty4 ,here we have to rely on our faith1 more than on the object of faith2 see ,h4 ,b4 ,smith1 ,review of ,whedon1 in ,faith and ,philosophy1 #cee-cii4 ,as we said with regard to truth1 so here we say with regard to holiness1 that to make holiness a matter of mere will1 instead of regarding it as a characteristic of ,god's being1 is to deny that anything is holy in itself4 ,if ,god can make impurity to be purity1 then ,god in himself is indifferent to purity or impurity1 and he ceases therefore to be ,god4 ,robert ,browning1 ,a ,soul's ,tragedy1 #bbc--8;,i trust in ,god--the ,right shall be the ,right ,and other than the ,wrong1 while ,he endures40 ,p4 ,s4 ,moxom3 8,revelation is a disclosure of the divine righteousness4 ,we do not add to the thought when we say that it is also a disclosure of the divine love1 for love is a manifestation or realization of that rightness of relations which righteousness is40 ,h4 ,b4 ,smith1 ,system1 #bbc-bca--8,virtue love for both happiness and holiness1 yet holiness as ultimate1--love to the highest ,person and to his ends and objects40 7b7 ,energy of will4--,this purity is not simply a passive and dead quality2 it is the attribute of a personal being2 it is penetrated and pervaded by will4 ,holiness is the free moral movement of the ,godhead4 ,as there is a higher ,mind than our mind1 and a greater ,heart than our heart1 so there is a grander ,will than our will4 ,holiness contains this element of will1 although it is a will which expresses nature1 instead of causing nature4 ,it is not a still and moveless purity1 like the whiteness of the new-fallen snow1 or the stainless blue of the summer sky4 ,it is the most tremendous of energies1 in unsleeping movement4 ,it is 8a glassy sea0 7,rev4 #ae3b71 but 8a glassy sea mingled with fire40 ,a4 ,j4 ,gordon3 8,holiness is not a dead-white purity1 the perfection of the faultless marble statue4 ,life1 as well as purity1 enters into the idea of holiness4 ,they who are #8without fault before the throne' are they who #8follow the ,lamb whithersoever he goeth'--holy activity attending and expressing their holy state40 ,martensen1 ,christian ,ethics1 #fb1 #fc--8;,god is the perfect unity of the ethically necessary and the ethically free02 8,god cannot do otherwise than will his own essential nature40 ,see ,thomasius1 ,christi ,person und ,werk1 #ada2 and on the ,holiness of ,christ1 see ,godet1 ,defence of the ,christian ,faith1 #bjc-bda4 ,the centre of personality is will4 ,knowing has its end in feeling1 and feeling has its end in willing4 ,hence ,i must make feeling subordinate to willing1 and happiness to righteousness4 ,i must will with ,god and for ,god1 and must use all my influence over others to make them like ,god in holiness4 ,william ,james1 ,will to ,believe1 #abc--8,mind must first get its impression from the object2 then define what that object is and what active measures its presence demands2 and finally react4444 ,all faiths and philosophies1 moods and systems1 subserve and pass into a third stage1 the stage of action40 ,what is true of man is even more true of ,god4 ,all the wills of men combined1 aye1 even the whole moving energy of humanity in all climes and ages1 is as nothing compared with the extent and intensity of ,god's willing4 ,the whole momentum of ,god's being is behind moral law4 ,that law is his self-expression4 ,his beneficent yet also his terrible arm is ever defending and enforcing it4 ,god must maintain his holiness1 for this is his very ,godhead4 ,if he did not maintain it1 love would have nothing to give away1 or to make others partakers of4 ,does ,god will the good because it is the good1 or is the good good because ,god wills it8 ,in the former case1 there would seem to be a good above ,god2 in the latter case1 good is something arbitrary and changeable4 ,kaftan1 ,dogmatik1 #ahf1 #ahg1 says that neither of these is true2 he holds that there is no a priori good before the willing of it1 and he also holds that will without direction is not will2 the good is good for ,god1 not before1 but in1 his self-determination4 ,dorner1 ,system ,doctrine1 #a3dcb1 holds on the contrary that both these are true1 because ,god has no mere simple form of being1 whether necessary or free1 but rather a manifoldly diverse being1 absolutely correlated however1 and reciprocally conditioning itself1--that is1 a trinitarian being1 both necessary and free4 ,we side with ,dorner here1 and claim that the belief that ,god's will is the executive of ,god's being is necessary to a correct ethics and to a correct theology4 ,celsus justified polytheism by holding that whatever is a part of ,god reveals ,god1 serves ,god1 and therefore may rationally be worshiped4 ,christianity he excepted from this wide toleration1 because it worshiped a jealous ,god who was not content to be one of many4 ,but this jealousy really signifies that ,god is a ,being to whom moral distinctions are real4 ,the ,god of ,celsus1 the ,god of pantheism1 is not jealous1 because he is not the ,holy ,one1 but simply the ,absolute4 ,the category of the ethical is merged in the category of being2 see ,bruce1 ,apologetics1 #af4 ,the great lack of modern theology is precisely this ethical lack2 holiness is merged in benevolence2 there is no proper recognition of ,god's righteousness4 ,john #ag3be--8,o righteous ,father1 the world knew thee not0--is a text as true to-day as in ,jesus' time4 ,see ,issel1 ,begriff der ,heiligkeit in ,n4 ,t41 #da1 #hd1 who defines holiness in ,god as 8the ethical perfection of ,god in its exaltation above all that is sinful10 and holiness in men as 8the condition corresponding to that of ,god1 in which man keeps himself pure from sin40 7c7 ,self-affirmation4--,holiness is ,god's self-willing4 ,his own purity is the supreme object of his regard and maintenance4 ,god is holy1 in that his infinite moral excellence affirms and asserts itself as the highest possible motive and end4 ,like truth and love1 this attribute can be understood only in the light of the doctrine of the ,trinity4 ,holiness is purity willing itself4 ,we have an analogy in man's duty of self-preservation1 self-respect1 self-assertion4 ,virtue is bound to maintain and defend itself1 as in the case of ,job4 ,in his best moments1 the ,christian feels that purity is not simply the negation of sin1 but the affirmation of an inward and divine principle of righteousness4 ,thomasius1 ,christi ,person und ,werk1 #a3acg--8;,holiness is the perfect agreement of the divine willing with the divine being2 for as the personal creature is holy when it wills and determines itself as ,god wills1 so is ,god the holy one because he wills himself as what he is 7or1 to be what he is74 ,in virtue of this attribute1 ,god excludes from himself everything that contradicts his nature1 and affirms himself in his absolutely good being--his being like himself40 ,tholuck on ,romans1 #eth ed41 #aea--8,the term holiness should be used to indicate a relation of ,god to himself4 ,that is holy which1 undisturbed from without1 is wholly like itself40 ,dorner1 ,system of ,doctrine1 #a3def--8;,it is the part of goodness to protect goodness40 ,we shall see1 when we consider the doctrine of the ,trinity1 that that doctrine has close relations to the doctrine of the immanent attributes4 ,it is in the ,son that ,god has a perfect object of will1 as well as of knowledge and love4 ,the object of ,god's willing in eternity past can be nothing outside of himself4 ,it must be the highest of all things4 ,we see what it must be1 only when we remember that the right is the unconditional imperative of our moral nature4 ,since we are made in his image we must conclude that ,god eternally wills righteousness4 ,not all ,god's acts are acts of love1 but all are acts of holiness4 ,the self-respect1 self-preservation1 self-affirmation1 self-assertion1 self-vindication1 which we call ,god's holiness1 is only faintly reflected in such utterances as ,job #bg3e1 #f--8,till ,i die ,i will not put away mine integrity from me4 ,my righteousness ,i hold fast1 and will not let it go02 #ca3cg--8;,i would declare unto him the number of my steps2 as a prince would ,i go near unto him40 ,the fact that the ,spirit of ,god is denominated the ,holy ,spirit should teach us what is ,god's essential nature1 and the requisition that we should be holy as he is holy should teach us what is the true standard of human duty and object of human ambition4 ,god's holiness moreover1 since it is self-affirmation1 furnishes the guarantee that ,god's love will not fail to secure its end1 and that all things will serve his purpose4 ,rom4 #aa3cf--8;,for of him1 and through him1 and unto him1 are all things4 ,to him be the glory for ever4 ,amen40 ,on the whole subject of ,holiness1 as an attribute of ,god1 see ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #ahh-bjj1 and ,christ in ,creation1 #chh-dje2 ,delitzsch1 art4 ,heiligkeit1 in ,herzog1 ,realencyclop42 ,baudissin1 ,begriff der ,heiligkeit im ,a4 ,t41--synopsis in ,studien und ,kritiken1 #ahhj3afi2 ,robertson ,smith1 ,prophets of ,israel1 #bbd-bcd2 ,e4 ,b4 ,coe1 in ,presb4 and ,ref4 ,rev41 ,jan4 #ahij3db-dg2 and articles on ,holiness in ,o4 ,t41 and ,holiness in ,n4 ,t41 in ,hastings' ,bible ,dictionary4 ,,vi4 ,relative or ,transitive ,attributes4 ,first ,division4--,attributes having relation to ,time and ,space4 #a4 ,eternity4 ,by this we mean that ,god's nature 7a7 is without beginning or end2 7b7 is free from all succession of time2 and 7c7 contains in itself the cause of time4 ,deut4 #cb3dj--8;,for ,i lift up my hand to heaven1 ,and say1 ,as ,i live forever444402 ,ps4 #ij3b--8;,before the mountains 444 from everlasting 444 thou art ,god02 #ajb3bg--8thy years shall have no end02 ,is4 #da3d--8;,i ,jehovah1 the first1 and with the last02 #a ,cor4 #b3g-- --8before the worlds0 or 8ages0 --8before the foundation of the world0 7,eph4 #a3d74 #a ,tim4 #a3ag-- --8,king of the ages0 7so also ,rev4 #ae3h74 #a ,tim4 #f3af--8who only hath immortality40 ,rev4 #a3h--8the ,alpha and the ,omega40 ,dorner3 8,we must not make ,kronos 7time7 and ,uranos 7space7 earlier divinities before ,god40 ,they are among the 8all things0 that were 8made by him 0 7,john #a3c74 ,yet time and space are not substances2 neither are they attributes 7qualities of substance72 they are rather relations of finite existence4 7,porter1 ,human ,intellect1 #efh1 prefers to call time and space 8correlates to beings and events407 ,with finite existence they come into being2 they are not mere regulative conceptions of our minds2 they exist objectively1 whether we perceive them or not4 ,ladd3 8,time is the mental presupposition of the duration of events and of objects4 ,time is not an entity1 or it would be necessary to suppose some other time in which it endures4 ,we think of space and time as unconditional1 because they furnish the conditions of our knowledge4 ,the age of a son is conditioned on the age of his father4 ,the conditions themselves cannot be conditioned4 ,space and time are mental forms1 but not only that4 ,there is an extra-mental something in the case of space and time1 as in the case of sound40 ,ex4 #c3ad--8;,i am0--involves eternity4 ,ps4 #ajb3ab-ad--8;,but thou1 ,o ,jehovah1 wilt abide forever4444 ,thou wilt arise1 and have mercy upon ,zion2 for it is time to have pity upon her4444 ,for thy servants 444 have pity upon her dust0 because ,god is eternal1 he will have compassion upon ,zion3 he will do this1 for even we1 her children1 love her very dust4 ,jude #be--8;glory1 majesty1 dominion and power1 before all time1 and now1 and for evermore40 ,pfleiderer1 ,philos4 ,religion1 #a3afe--8;,god is #8,king of the ons' 7#a ,tim4 #a3ag71 because he distinguishes1 in his thinking1 his eternal inner essence from his changeable working in the world4 ,he is not merged in the process40 ,edwards the younger describes timelessness as 8the immediate and invariable possession of the whole unlimited life together and at once40 ,tyler1 ,greek ,poets1 #adh--8,the heathen gods had only existence without end4 ,the ,greeks seem never to have conceived of existence without beginning40 ,on precognition as connected with the so-called future already existing1 and on apparent time progression as a subjective human sensation and not inherent in the universe as it exists in an infinite ,mind1 see ,myers1 ,human ,personality1 #b3bfb sq4 ,tennyson1 ,life1 #a3cbb--8;,for was and is and will be are but is3 ,and all creation is one act at once1 ,the birth of light2 but we that are not all1 ,as parts1 can see but parts1 now this1 now that1 ,and live perforce from thought to thought1 and make ,the act a phantom of succession3 there ,our weakness somehow shapes the shadow1 ,time40 ,augustine3 8,mundus non in tempore1 sed cum tempore1 factus est40 ,there is no meaning to the question3 ,why did creation take place when it did rather than earlier8 or the question3 ,what was ,god doing before creation8 ,these questions presuppose an independent time in which ,god created--a time before time4 ,on the other hand1 creation did not take place at any time1 but ,god gave both the world and time their existence4 ,royce1 ,world and ,individual1 #b3aaa-aae--8,time is the form of the will1 as space is the form of the intellect 7cf4 #abd1 #acc74 ,time runs only in one direction 7unlike space71 toward fulfilment of striving or expectation4 ,in pursuing its goals1 the self lives in time4 ,every now is also a succession1 as is illustrated in any melody4 ,to ,god the universe is #8totum simul'1 as to us any succession is one whole4 #bcc--;,death is a change in the time-span--the minimum of time in which a succession can appear as a completed whole4 ,to ,god #8a thousand years' are #8as one day' 7#b ,pet4 #c3h74 #dai--;,god1 ,in his totality as the ,absolute ,being1 is conscious not1 in time1 but of time1 and of all that infinite time contains4 ,in time there follow1 in their sequence1 the chords of his endless symphony4 ,for him is this whole symphony of life at once4444 ,you unite present1 past and future in a single consciousness whenever you hear any three successive words1 for one is past1 another is present1 at the same time that a third is future4 ,so ,god unites in timeless perception the whole succession of finite events4444 ,the single notes are not lost in the melody4 ,you are in ,god1 but you are not lost in ,god40 ,mozart1 quoted in ,wm4 ,james1 ,principles of ,psychology1 #a3bee--8;,all the inventing and making goes on in me as in a beautiful strong dream4 ,but the best of all is the hearing of it all at once40 ,eternity is infinity in its relation to time4 ,it implies that ,god's nature is not subject to the law of time4 ,god is not in time4 ,it is more correct to say that time is in ,god4 ,although there is logical succession in ,god's thoughts1 there is no chronological succession4 ,time is duration measured by successions4 ,duration without succession would still be duration1 though it would be immeasurable4 ,reid1 ,intellectual ,powers1 essay #c1 chap4 #e--8,we may measure duration by the succession of thoughts in the mind1 as we measure length by inches or feet1 but the notion or idea of duration must be antecedent to the mensuration of it1 as the notion of length is antecedent to its being measured40 ,god is not under the law of time4 ,solly1 ,the ,will1 #bed--8;,god looks through time as we look through space40 ,murphy1 ,scientific ,bases1 #ij--8;,eternity is not1 as men believe1 ,before and after us1 an endless line4 ,no1 'tis a circle4 ,infinitely great--,all the circumference with creations thronged3 ,god at the centre dwells1 beholding all4 ,and as we move in this eternal round1 ,the finite portion which alone we see ,behind us1 is the past2 what lies before ,we call the future4 ,but to him who dwells ,far at the centre1 equally remote ,from every point of the circumference1 ,both are alike1 the future and the past40 ,vaughan 7#afee73 8,i saw ,eternity the other night4 ,like a great ring of pure and endless light4 ,and calm as it was bright2 and round beneath it ,time in hours1 days1 years1 ,driven by the spheres1 ,like a vast shadow moved1 in which the world ,and all her train were hurled40 ,we cannot have derived from experience our idea of eternal duration in the past1 for experience gives us only duration that has had beginning4 ,the idea of duration as without beginning must therefore be given us by intuition4 ,case1 ,physical ,realism1 #cgi1 #chj--8,time is the continuance1 or continual duration1 of the universe40 ,bradley1 ,appearance and ,reality1 #ci--;,consider time as a stream--under a spatial form3 8,if you take time as a relation between units without duration1 then the whole time has no duration1 and is not time at all4 ,but if you give duration to the whole time1 then at once the units themselves are found to possess it1 and they cease to be units40 ,the now is not time1 unless it turns past into future1 and this is a process4 ,the now then consists of nows1 and these nows are undiscoverable4 ,the unit is nothing but its own relation to something beyond1 something not discoverable4 ,time therefore is not real1 but is appearance4 ,john ,caird1 ,fund4 ,ideas1 #a3ahe--8,that which grasps and correlates objects in space cannot itself be one of the things of space2 that which apprehends and connects events as succeeding each other in time must itself stand above the succession or stream of events4 ,in being able to measure them1 it cannot be flowing with them4 ,there could not be for self-consciousness any such thing as time1 if it were not1 in one aspect of it1 above time1 if it did not belong to an order which is or has in it an element which is eternal4444 ,as taken up into thought1 succession is not successive40 ,a4 ,h4 ,strong1 ,historical ,discourse1 ,may #i1 #aijj--8;,god is above space and time1 and we are in ,god4 ,we mark the passage of time1 and we write our histories4 ,but we can do this1 only because in our highest being we do not belong to space and time1 but have in us a bit of eternity4 ,john ,caird tells us that we could not perceive the flowing of the stream if we were ourselves a part of the current2 only as we have our feet planted on solid rock1 can we observe that the water rushes by4 ,we belong to ,god2 we are akin to ,god2 and while the world passes away and the lust thereof1 he that doeth the will of ,god abideth forever40 ,j4 ,estlin ,carpenter and ,p4 ,h4 ,wicksteed1 ,studies in ,theology1 #aj--8;,dante speaks of ,god as him in whom #8every where and every when are focused in a point'1 that is1 to whom every season is now and every place is here40 ,amiel's ,journal3 8,time is the supreme illusion4 ,it is the inner prism by which we decompose being and life1 the mode by which we perceive successively what is simultaneous in idea4444 ,time is the successive dispersion of being1 just as speech is the successive analysis of an intuition1 or of an act of the will4 ,in itself it is relative and negative1 and it disappears within the absolute ,being4444 ,time and space are fragments of the ,infinite for the use of finite creatures4 ,god permits them that he may not be alone4 ,they are the mode under which creatures are possible and conceivable4444 ,if the universe subsists1 it is because the eternal ,mind loves to perceive its own content1 in all its wealth and expression1 especially in its stages of preparation4444 ,the radiations of our mind are imperfect reflections from the great show of fireworks set in motion by ,brahma1 and great art is great only because of its conformities with the divine order--with that which is40 ,yet we are far from saying that time1 now that it exists1 has no objective reality to ,god4 ,to him1 past1 present1 and future are 8one eternal now10 not in the sense that there is no distinction between them1 but only in the sense that he sees past and future as vividly as he sees the present4 ,with creation time began1 and since the successions of history are veritable successions1 he who sees according to truth must recognize them4 ,thomas ,carlyle calls ,god 8the ,eternal ,now40 ,mason1 ,faith of the ,gospel1 #cj--8;,god is not contemptuous of time4444 ,one day is with the ,lord as a thousand years4 ,he values the infinitesimal in time1 even as he does in space4 ,hence the patience1 the long-suffering1 the expectation1 of ,god40 ,we are reminded of the inscription on the sun-dial1 in which it is said of the hours3 8,pereunt et imputantur0--8,they pass by1 and they are charged to our account40 ,a certain preacher remarked on the wisdom of ,god which has so arranged that the moments of time come successively and not simultaneously1 and thus prevent infinite confusion6 ,shedd1 ,dogm4 ,theol41 #a3cdd1 illustrates ,god's eternity by the two ways in which a person may see a procession3 first from a doorway in the street through which the procession is passing2 and secondly1 from the top of a steeple which commands a view of the whole procession at the same instant4 ,s4 ,e4 ,meze1 quoted in ,royce1 ,conception of ,god1 #dj--8;,as if all of us were cylinders1 with their ends removed1 moving through the waters of some placid lake4 ,to the cylinders the waters seem to move4 ,what has passed is a memory1 what is to come is doubtful4 ,but the lake knows that all the water is equally real1 and that it is quiet1 immovable1 unruffled4 ,speaking technically1 time is no reality4 ,things seem past and future1 and1 in a sense1 non-existent to us1 but1 in fact1 they are just as genuinely real as the present is40 ,yet even here there is an order4 ,you cannot play a symphony backward and have music4 ,this qualification at least must be put upon the words of ,berkeley2 8,a succession of ideas ,i take to constitute time1 and not to be only the sensible measure thereof1 as ,mr4 ,locke and others think40 ,finney1 quoted in ,bib4 ,sac41 ,oct4 #ahgg3gbb--8;,eternity to us means all past1 present and future duration4 ,but to ,god it means only now4 ,duration and space1 as they respect his existence1 mean infinitely different things from what they do when they respect our existence4 ,god's existence and his acts1 as they respect finite existence1 have relation to time and space4 ,but as they respect his own existence1 everything is here and now4 ,with respect to all finite existences1 ,god can say3 ,i was1 ,i am1 ,i shall be1 ,i will do2 but with respect to his own existence1 all that he can say is3 ,i am1 ,i do40 ,edwards the younger1 ,works1 #a3chf1 #chg--8,there is no succession in the divine mind2 therefore no new operations take place4 ,all the divine acts are from eternity1 nor is there any time with ,god4 ,the effects of these divine acts do indeed all take place in time and in a succession4 ,if it should be said that on this supposition the effects take place not till long after the acts by which they are produced1 ,i answer that they do so in our view1 but not in the view of ,god4 ,with him there is no time2 no before or after with respect to time3 nor has time any existence in the divine mind1 or in the nature of things independently of the minds and perceptions of creatures2 but it depends on the succession of those perceptions40 ,we must qualify this statement of the younger ,edwards by the following from ,julius ,mller3 8,if ,god's working can have no relation to time1 then all bonds of union between ,god and the world are snapped asunder40 ,it is an interesting question whether the human spirit is capable of timeless existence1 and whether the conception of time is purely physical4 ,in dreams we seem to lose sight of succession2 in extreme pain an age is compressed into a minute4 ,does this throw light upon the nature of prophecy8 ,is the soul of the prophet rapt into ,god's timeless existence and vision8 ,it is doubtful whether ,rev4 #aj3f--8there shall be time no longer0 can be relied upon to prove the affirmative2 for the ,rev4 ,vers4 marg4 and the ,american ,revisers translate 8there shall be delay no longer40 ,julius ,mller1 ,doct4 ,sin1 #b3adg--8;,all self-consciousness is a victory over time40 ,so with memory2 see ,dorner1 ,glaubenslehre1 #a3dga4 ,on 8the death-vision of one's whole existence10 see ,frances ,kemble ,butler's experience in ,shedd1 ,dogm4 ,theol41 #a3cea--8;,here there is succession and series1 only so exceedingly rapid as to seem simultaneous40 ,this rapidity however is so great as to show that each man can at the last be judged in an instant4 ,on space and time as unlimited1 see ,porter1 ,hum4 ,intellect1 #efd-eff4 ,on the conception of eternity1 see ,mansel1 ,lectures1 ,essays and ,reviews1 #aaa-abf1 and ,modern ,spiritualism1 #bee-bib2 ,new ,englander1 ,april1 #ahge3 art4 on the ,metaphysical ,idea of ,eternity4 ,for practical lessons from the ,eternity of ,god1 see ,park1 ,discourses1 #acg-aed2 ,westcott1 ,some ,lessons of the ,rev4 ,vers41 7,pott1 ,n4 ,y41 #ahig71 #ahg--with comments on in ,eph4 #c3ba1 ,heb4 #aa3c1 ,rev4 #d2 #aj1 #aa--8the universe under the aspect of time40 #b4 ,immensity4 ,by this we mean that ,god's nature 7a7 is without extension2 7b7 is subject to no limitations of space2 and 7c7 contains in itself the cause of space4 #a ,kings #h3bg--8;behold1 heaven and the heaven of heavens cannot contain thee40 ,space is a creation of ,god2 ,rom4 #h3ci--8nor height nor depth1 nor any other creature40 ,zahn1 ,bib4 ,dogmatik1 #adi--8,scripture does not teach the immanence of ,god in the world1 but the immanence of the world in ,god40 ,dante does not put ,god1 but ,satan at the centre2 and ,satan1 being at the centre1 is crushed with the whole weight of the universe4 ,god is the ,being who encompasses all4 ,all things exist in him4 ,e4 ,g4 ,robinson3 8,space is a relation2 ,god is the author of relations and of our modes of thought2 therefore ,god is the author of space4 ,space conditions our thought1 but it does not condition ,god's thought40 ,jonathan ,edwards3 8,place itself is mental1 and within and without are mental conceptions4444 ,when ,i say the material universe exists only in the mind1 ,i mean that it is absolutely dependent on the conception of the mind for its existence1 and does not exist as spirits do1 whose existence does not consist in1 nor in dependence on1 the conception of other minds40 ,h4 ,m4 ,stanley1 on ,space and ,science1 in ,philosophical ,rev41 ,nov4 #ahih3fae--8,space is not full of things1 but things are spaceful4444 ,space is a form of dynamic appearance40 ,bradley carries the ideality of space to an extreme1 when1 in his ,appearance and ,reality1 #ce-ch1 he tells us3 ,space is not a mere relation1 for it has parts1 and what can be the parts of a relation8 ,but space is nothing but a relation1 for it is lengths of lengths of--nothing that we can find4 ,we can find no terms either inside or outside4 ,space1 to be space1 must have space outside itself4 ,bradley therefore concludes that space is not reality but only appearance4 ,immensity is infinity in its relation to space4 ,god's nature is not subject to the law of space4 ,god is not in space4 ,it is more correct to say that space is in ,god4 ,yet space has an objective reality to ,god4 ,with creation space began to be1 and since ,god sees according to truth1 he recognizes relations of space in his creation4 ,many of the remarks made in explanation of time apply equally to space4 ,space is not a substance nor an attribute1 but a relation4 ,it exists so soon as extended matter exists1 and exists as its necessary condition1 whether our minds perceive it or not4 ,reid1 ,intellectual ,powers1 essay #b1 chap4 #i--8,space is not so properly an object of sense1 as a necessary concomitant of the objects of sight and touch40 ,when we see or touch body1 we get the idea of space in which the body exists1 but the idea of space is not furnished by the sense2 it is an a priori cognition of the reason4 ,experience furnishes the occasion of its evolution1 but the mind evolves the conception by its own native energy4 ,anselm1 ,proslogion1 #ai--8,nothing contains thee1 but thou containest all things40 ,yet it is not precisely accurate to say that space is in ,god1 for this expression seems to intimate that ,god is a greater space which somehow includes the less4 ,god is rather unspatial and is the ,lord of space4 ,the notion that space and the divine immensity are identical leads to a materialistic conception of ,god4 ,space is not an attribute of ,god1 as ,clarke maintained1 and no argument for the divine existence can be constructed from this premise 7see pages #he1 #hf74 ,martineau1 ,types1 #a3ach1 #aci1 #agj--8,malebranche said that ,god is the place of all spirits1 as space is the place of all bodies4444 ,descartes held that there is no such thing as empty space4 ,nothing cannot possibly have extension4 ,wherever extension is1 there must be something extended4 ,hence the doctrine of a plenum1 ,a vacuum is inconceivable40 ,lotze1 ,outlines of ,metaphysics1 #hg--8;,according to the ordinary view 444 space exists1 and things exist in it2 according to our view1 only things exist1 and between them nothing exists1 but space exists in them40 ,case1 ,physical ,realism1 #cgi1 #chj--8,space is the continuity1 or continuous extension1 of the universe as one substance40 ,ladd3 8,is space extended8 ,then it must be extended in some other space4 ,that other space is the space we are talking about4 ,space then is not an entity1 but a mental presupposition of the existence of extended substance4 ,space and time are neither finite nor infinite4 ,space has neither circumference nor centre1--its centre would be everywhere4 ,we cannot imagine space at all4 ,it is simply a precondition of mind enabling us to perceive things40 ,in ,bib4 ,sac41 #ahij3dae-ddd1 art43 ,is ,space a ,reality8 ,prof4 ,mead opposes the doctrine that space is purely subjective1 as taught by ,bowne2 also the doctrine that space is a certain order of relations among realities2 that space is nothing apart from things2 but that things1 when they exist1 exist in certain relations1 and that the sum1 or system1 of these relations constitutes space4 ,we prefer the view of ,bowne1 ,metaphysics1 #abg1 #acg1 #adc1 that 8,space is the form of objective experience1 and is nothing in abstraction from that experience4444 ,it is a form of intuition1 and not a mode of existence4 ,according to this view1 things are not in space and space-relations1 but appear to be4 ,in themselves they are essentially non-spatial2 but by their interactions with one another1 and with the mind1 they give rise to the appearance of a world of extended things in a common space4 ,space-predicates1 then1 belong to phenomena only1 and not to things-in-themselves4444 ,apparent reality exists spatially2 but proper ontological reality exists spacelessly and without spatial predicates40 ,for the view that space is relative1 see also ,cocker1 ,theistic ,conception of the ,world1 #ff-if2 ,calderwood1 ,philos4 of the ,infinite1 #cca-cce4 ,per contra1 see ,porter1 ,human ,intellect1 #ffb2 ,hazard1 ,letters on ,causation in ,willing1 appendix2 ,bib4 ,sac41 ,oct4 #ahgg3gbc2 ,gear1 in ,bap4 ,rev41 ,july1 #ahhj3dcd2 ,lowndes1 ,philos4 of ,primary ,beliefs1 #add-afa4 ,second ,division4--,attributes having relation to ,creation4 #a4 ,omnipresence4 ,by this we mean that ,god1 in the totality of his essence1 without diffusion or expansion1 multiplication or division1 penetrates and fills the universe in all its parts4 ,ps4 #aci3g sq4--8,whither shall ,i go from thy ,spirit8 ,or whither shall ,i flee from thy presence80 ,jer4 #bc3bc1 #bd--8;,am ,i a ,god at hand1 saith ,jehovah1 and not a ,god afar off8444 ,do not ,i fill heaven and earth80 ,acts #ag3bg1 #bh--8;he is not far from each one of us3 for in him we live1 and move1 and have our being40 ,faber3 8,for ,god is never so far off ,as even to be near4 ,he is within4 ,our spirit is ,the home he holds most dear4 ,to think of him as by our side ,is almost as untrue ,as to remove his shrine beyond ,those skies of starry blue4 ,so all the while ,i thought myself ,homeless1 forlorn and weary1 ,missing my joy1 ,i walked the earth ,myself ,god's sanctuary40 ,henri ,amiel3 8,from every point on earth we are equally near to heaven and the infinite40 ,tennyson1 ,the ,higher ,pantheism3 8,speak to him then1 for he hears1 and spirit with spirit can meet2 ,closer is he than breathing1 and nearer than hands and feet40 8,as full1 as perfect1 in a hair as heart40 ,the atheist wrote3 8,god is nowhere10 but his little daughter read it3 8,god is now here10 and it converted him4 ,the child however sometimes asks3 8,if ,god is everywhere1 how is there any room for us80 and the only answer is that ,god is not a material but a spiritual being1 whose presence does not exclude finite existence but rather makes such existence possible4 ,this universal presence of ,god had to be learned gradually4 ,it required great faith in ,abraham to go out from ,ur of the ,chaldees1 and yet to hold that ,god would be with him in a distant land 7,heb4 #aa3h74 ,jacob learned that the heavenly ladder followed him wherever he went 7,gen4 #bh3ae74 ,jesus taught that 8neither in this mountain1 nor in ,jerusalem1 shall ye worship the ,father0 7,john #d3ba74 ,our ,lord's mysterious comings and goings after his resurrection were intended to teach his disciples that he was with them 8always1 even unto the end of the world0 7,mat4 #bh3bj74 ,the omnipresence of ,jesus demonstrates1 a fortiori1 the omnipresence of ,god4 ,in explanation of this attribute we may say3 7a7 ,god's omnipresence is not potential but essential4--,we reject the ,socinian representation that ,god's essence is in heaven1 only his power on earth4 ,when ,god is said to 8dwell in the heavens10 we are to understand the language either as a symbolic expression of exaltation above earthly things1 or as a declaration that his most special and glorious self-manifestations are to the spirits of heaven4 ,ps4 #abc3a--8,o thou that sittest in the heavens02 #aac3e--8,that hath his seat on high02 ,is4 #eg3ae--8the high and lofty ,one that inhabiteth eternity40 ,mere potential omnipresence is ,deistic as well as ,socinian4 ,like birds in the air or fish in the sea1 8at home1 abroad1 ,we are surrounded still with ,god40 ,we do not need to go up to heaven to call him down1 or into the abyss to call him up 7,rom4 #aj3f1 #g74 ,the best illustration is found in the presence of the soul in every part of the body4 ,mind seems not confined to the brain4 ,natural realism in philosophy1 as distinguished from idealism1 requires that the mind should be at the point of contact with the outer world1 instead of having reports and ideas brought to it in the brain2 see ,porter1 ,human ,intellect1 #adi4 ,all believers in a soul regard the soul as at least present in all parts of the brain1 and this is a relative omnipresence no less difficult in principle than its presence in all parts of the body4 ,an animal's brain may be frozen into a piece solid as ice1 yet1 after thawing1 it will act as before3 although freezing of the whole body will cause death4 ,if the immaterial principle were confined to the brain we should expect freezing of the brain to cause death4 ,but if the soul may be omnipresent in the body or even in the brain1 the divine ,spirit may be omnipresent in the universe4 ,bowne1 ,metaphysics1 #acf--8;,if finite things are modes of the infinite1 each thing must be a mode of the entire infinite2 and the infinite must be present in its unity and completeness in every finite thing1 just as the entire soul is present in all its acts40 ,this idealistic conception of the entire mind as present in all its thoughts must be regarded as the best analogue to ,god's omnipresence in the universe4 ,we object to the view that this omnipresence is merely potential1 as we find it in ,clarke1 ,christian ,theology1 #gd--8,we know1 and only know1 that ,god is able to put forth all his power of action1 without regard to place4444 ,omnipresence is an element in the immanence of ,god4444 ,a local ,god would be no real ,god4 ,if he is not everywhere1 he is not true ,god anywhere4 ,omnipresence is implied in all providence1 in all prayer1 in all communion with ,god and reliance on ,god40 ,so long as it is conceded that consciousness is not confined to a single point in the brain1 the question whether other portions of the brain or of the body are also the seat of consciousness may be regarded as a purely academic one1 and the answer need not affect our present argument4 ,the principle of omnipresence is granted when once we hold that the soul is conscious at more than one point of the physical organism4 ,yet the question suggested above is an interesting one and with regard to it psychologists are divided4 ,paulsen1 ,einleitung in die ,philosophie 7#ahib71 #ach-aei1 holds that consciousness is correlated with the sum-total of bodily processes1 and with him agree ,fechner and ,wundt4 8,pflger and ,lewes say that as the hemispheres of the brain owe their intelligence to the consciousness which we know to be there1 so the intelligence of the spinal cord's acts must really be due to the invisible presence of a consciousness lower in degree40 ,professor ,brewer's rattlesnake1 after several hours of decapitation1 still struck at him with its bloody neck1 when he attempted to seize it by the tail4 ,from the reaction of the frog's leg after decapitation may we not infer a certain consciousness8 8,robin1 on tickling the breast of a criminal an hour after decapitation1 saw the arm and hand move toward the spot40 ,hudson1 ,demonstration of a ,future ,life1 #bci-bdi1 quotes from ,hammond1 ,treatise on ,insanity1 chapter #b1 to prove that the brain is not the sole organ of the mind4 ,instinct does not reside exclusively in the brain2 it is seated in the medulla oblongata1 or in the spinal cord1 or in both these organs4 ,objective mind1 as ,hudson thinks1 is the function of the physical brain1 and it ceases when the brain loses its vitality4 ,instinctive acts are performed by animals after excision of the brain1 and by human beings born without brain4 ,johnson1 in ,andover ,rev41 ,april1 #ahij3dba--8,the brain is not the only seat of consciousness4 ,the same evidence that points to the brain as the principal seat of consciousness points to the nerve-centres situated in the spinal cord or elsewhere as the seat of a more or less subordinate consciousness or intelligence40 ,ireland1 ,blot on the ,brain1 #bf--8;,i do not take it for proved that consciousness is entirely confined to the brain40 ,in spite of these opinions1 however1 we must grant that the general consensus among psychologists is upon the other side4 ,dewey1 ,psychology1 #cdi--8,the sensory and motor nerves have points of meeting in the spinal cord4 ,when a stimulus is transferred from a sensory nerve to a motor without the conscious intervention of the mind1 we have reflex action4444 ,if something approaches the eye1 the stimulus is transferred to the spinal cord1 and instead of being continued to the brain and giving rise to a sensation1 it is discharged into a motor nerve and the eye is immediately closed4444 ,the reflex action in itself involves no consciousness40 ,william ,james1 ,psychology1 #a3af1 #ff1 #acd1 #bad--8,the cortex of the brain is the sole organ of consciousness in man4444 ,if there be any consciousness pertaining to the lower centres1 it is a consciousness of which the self knows nothing4444 ,in lower animals this may not be so much the case4444 ,the seat of the mind1 so far as its dynamical relations are concerned1 is somewhere in the cortex of the brain40 ,see also ,c4 ,a4 ,strong1 ,why the ,mind has a ,body1 #dj-ej4 7b7 ,god's omnipresence is not the presence of a part but of the whole of ,god in every place4--,this follows from the conception of ,god as incorporeal ,we reject the materialistic representation that ,god is composed of material elements which can be divided or sundered4 ,there is no multiplication or diffusion of his substance to correspond with the parts of his dominions4 ,the one essence of ,god is present at the same moment in all4 #a ,kings #h3bg--8the heaven and the heaven of heavens cannot contain 7circumscribe7 thee40 ,god must be present in all his essence and all his attributes in every place4 ,he is 8totus in omni parte40 ,alger1 ,poetry of the ,orient3 8,though ,god extends beyond ,creation's rim1 ,each smallest atom holds the whole of him40 ,from this it follows that the whole ,logos can be united to and be present in the man ,christ ,jesus1 while at the same time he fills and governs the whole universe2 and so the whole ,christ can be united to1 and can be present in1 the single believer1 as fully as if that believer were the only one to receive of his fulness4 ,a4 ,j4 ,gordon3 8,in mathematics the whole is equal to the sum of its parts4 ,but we know of the ,spirit that every part is equal to the whole4 ,every church1 every true body of ,jesus ,christ1 has just as much of ,christ as every other1 and each has the whole ,christ40 ,mat4 #ac3bj--8where two or three are gathered together in my name1 there am ,i in the midst of them40 8,the parish priest of austerity ,climbed up in a high church steeple1 ,to be nearer ,god so that he might ,hand his word down to the people4 ,and in sermon script he daily wrote ,what he thought was sent from heaven1 ,and he dropt it down on the people's heads ,two times one day in seven4 ,in his age ,god said1 #8,come down and die1' ,and he cried out from the steeple1 #8,where art thou1 ,lord8' ,and the ,lord replied1 #8,down here among my people4' 0 7c7 ,god's omnipresence is not necessary but free4--,we reject the pantheistic notion that ,god is bound to the universe as the universe is bound to ,god4 ,god is immanent in the universe1 not by compulsion1 but by the free act of his own will1 and this immanence is qualified by his transcendence4 ,god might at will cease to be omnipresent1 for he could destroy the universe2 but while the universe exists1 he is and must be in all its parts4 ,god is the life and law of the universe1--this is the truth in pantheism4 ,but he is also personal and free1--this pantheism denies4 ,christianity holds to a free1 as well as to an essential1 omnipresence--qualified and supplemented1 however1 by ,god's transcendence4 ,the boasted truth in pantheism is an elementary principle of ,christianity1 and is only the stepping-stone to a nobler truth--,god's personal presence with his church4 ,the ,talmud contrasts the worship of an idol and the worship of ,jehovah3 8,the idol seems so near1 but is so far1 ,jehovah seems so far1 but is so near60 ,god's omnipresence assures us that he is present with us to hear1 and present in every heart and in the ends of the earth to answer1 prayer4 ,see ,rogers1 ,superhuman ,origin of the ,bible1 #aj2 ,bowne1 ,metaphysics1 #acf2 ,charnock1 ,attributes1 #a3cfc-dje4 ,the ,puritan turned from the moss-rose bud1 saying3 8,i have learned to call nothing on earth lovely40 ,but this is to despise not only the workmanship but the presence of the ,almighty4 ,the least thing in nature is worthy of study because it is the revelation of a present ,god4 ,the uniformity of nature and the reign of law are nothing but the steady will of the omnipresent ,god4 ,gravitation is ,god's omnipresence in space1 as evolution is ,god's omnipresence in time4 ,dorner1 ,system of ,doctrine1 #a3gc-8;,god being omnipresent1 contact with him may be sought at any moment in prayer and contemplation2 indeed1 it will always be true that we live and move and have our being in him1 as the perennial and omnipresent source of our existence40 ,rom4 #aj3f-h--8,say not in thy heart1 ,who shall ascend into heaven8 7that is1 to bring ,christ down37 or1 ,who shall descend into the abyss8 7that is1 to bring ,christ up from the dead47 ,but what saith it8 ,the word is nigh thee1 in thy mouth1 and in thy heart40 ,lotze1 ,metaphysics1 #bef1 quoted in ,illingworth1 ,divine ,immanence1 #ace1 #acf4 ,sunday-school scholar3 8,is ,god in my pocket80 8,certainly40 8,no1 he isn't1 for ,i haven't any pocket40 ,god is omnipresent so long as there is a universe1 but he ceases to be omnipresent when the universe ceases to be4 #b4 ,omniscience4 ,by this we mean ,god's perfect and eternal knowledge of all things which are objects of knowledge1 whether they be actual or possible1 past1 present1 or future4 ,god knows his inanimate creation3 ,ps4 #adg3d--8;counteth the number of the stars2 ,he calleth them all by their names40 ,he has knowledge of brute creatures3 ,mat4 #aj3bi--sparrows--8not one of them shall fall on the ground without your ,father40 ,of men and their works3 ,ps4 #cc3ac-ae--8;beholdeth all the sons of men 444 considereth all their works40 ,of hearts of men and their thoughts3 ,acts #ae3h--8;,god1 who knoweth the heart02 ,ps4 #aci3b--8understandest my thought afar off40 ,of our wants3 ,mat4 #f3h--8knoweth what things ye have need of40 ,of the least things3 ,mat4 #aj3cj--8the very hairs of your head are all numbered40 ,of the past3 ,mal4 #c3af--8;book of remembrance40 ,of the future3 ,is4 #df3i1 #aj--8;declaring the end from the beginning40 ,of men's future free acts3 ,is4 #dd3bh--8that saith of ,cyrus1 ,he is my shepherd and shall perform all my pleasure40 ,of men's future evil acts3 ,acts #b3bc--8;him1 being delivered up by the determinate counsel and foreknowledge of ,god40 ,of the ideally possible3 #a ,sam4 #bc3ab--8,will the men of ,keilah deliver up me and my men into the hands of ,saul8 ,and ,jehovah said1 ,they will deliver thee up0 7sc4 if thou remainest72 ,mat4 #aa3bc--8;if the mighty works had been done in ,sodom which were done in thee1 it would have remained40 ,from eternity3 ,acts #ae3ah--8the ,lord1 who maketh these things known from of old40 ,incomprehensible3 ,ps4 #aci3f--8,such knowledge is too wonderful for me02 ,rom4 #aa3cc--8,o the depth of the riches both of the wisdom and the knowledge of ,god40 ,related to wisdom3 ,ps4 #ajd3bd--8;,in wisdom hast thou made them all02 ,eph4 #c3aj--8manifold wisdom of ,god40 ,job #g3bj--8,o thou watcher of men02 ,ps4 #ef3h--8,thou numberest my wanderings0 my whole life has been one continuous exile2 8,put thou my tears into thy bottle0 the skin bottle of the east1--there are tears enough to fill one2 8,are they not in thy book80 no tear has fallen to the ground unnoted1--,god has gathered them all4 ,paul ,gerhardt3 8,du zhlst wie oft ein ,christe wein'1 ,und was sein ,kummer sei2 ,kein stilles ,thrnlein ist so klein1 ,du hebst und legst es bei40 ,heb4 #d3ac--8there is no creature that is not manifest in his sight3 but all things are naked and laid open before the eyes of him with whom we have to do0----with head bent back and neck laid bare1 as animals slaughtered in sacrifice1 or seized by the throat and thrown on the back1 so that the priest might discover whether there was any blemish4 ,japanese proverb3 8,god has forgotten to forget40 7a7 ,the omniscience of ,god may be argued from his omnipresence1 as well as from his truth or self-knowledge1 in which the plan of creation has its eternal ground1 and from prophecy1 which expresses ,god's omniscience4 ,it is to be remembered that omniscience1 as the designation of a relative and transitive attribute1 does not include ,god's self-knowledge4 ,the term is used in the technical sense of ,god's knowledge of all things that pertain to the universe of his creation4 ,h4 ,a4 ,gordon3 8,light travels faster than sound4 ,you can see the flash of fire from the cannon's mouth1 a mile away1 considerably before the noise of the discharge reaches the ear4 ,god flashed the light of prediction upon the pages of his word1 and we see it4 ,wait a little and we see the event itself40 ,royce1 ,the ,conception of ,god1 #i--8;,an omniscient being would be one who simply found presented to him1 not by virtue of fragmentary and gradually completed processes of inquiry1 but by virtue of an all-embracing1 direct and transparent insight into his own truth--who found thus presented to him1 ,i say1 the complete1 the fulfilled answer to every genuinely rational question40 ,browning1 ,ferishtah's ,fancies1 ,plot-culture3 8,how will it fare shouldst thou impress on me ,that certainly an ,eye is over all ,and each1 to make the minute's deed1 word1 thought ,as worthy of reward and punishment8 ,shall ,i permit my sense an ,eye-viewed shame1 ,broad daylight perpetration1--so to speak1--,i had not dared to breathe within the ,ear1 ,with black night's help around me80 7b7 ,since it is free from all imperfection1 ,god's knowledge is immediate1 as distinguished from the knowledge that comes through sense or imagination2 simultaneous1 as not acquired by successive observations1 or built up by processes of reasoning2 distinct1 as free from all vagueness or confusion2 true1 as perfectly corresponding to the reality of things2 eternal1 as comprehended in one timeless act of the divine mind4 ,an infinite mind must always act1 and must always act in an absolutely perfect manner4 ,there is in ,god no sense1 symbol1 memory1 abstraction1 growth1 reflection1 reasoning1--his knowledge is all direct and without intermediaries4 ,god was properly represented by the ancient ,egyptians1 not as having eye1 but as being eye4 ,his thoughts toward us are 8more than can be numbered0 7,ps4 #dj3e71 not because there is succession in them1 now a remembering and now a forgetting1 but because there is never a moment of our existence in which we are out of his mind2 he is always thinking of us4 ,see ,charnock1 ,attributes1 #a3djf-dig4 ,gen4 #af3ac--8,thou art a ,god that seeth40 ,mivart1 ,lessons from ,nature1 #cgd--8;,every creature of every order of existence1 while its existence is sustained1 is so complacently contemplated by ,god1 that the intense and concentrated attention of all men of science together upon it could but form an utterly inadequate symbol of such divine contemplation40 ,so ,god's scrutiny of every deed of darkness is more searching than the gaze of a whole ,coliseum of spectators1 and his eye is more watchful over the good than would be the united care of all his hosts in heaven and earth4 ,armstrong1 ,god and the ,soul3 8,god's energy is concentrated attention1 attention concentrated everywhere4 ,we can attend to two or three things at once2 the pianist plays and talks at the same time2 the magician does one thing while he seems to do another4 ,god attends to all things1 does all things1 at once40 ,marie ,corelli1 ,master ,christian1 #ajd--8,the biograph is a hint that every scene of human life is reflected in a ceaseless moving panorama some where1 for the beholding of some one40 ,wireless telegraphy is a stupendous warning that from ,god no secrets are hid1 that 8there is nothing covered that shall not be revealed2 and hid1 that shall not be known0 7,mat4 #aj3bf74 ,the ,rntgen rays1 which take photographs of our insides1 right through our clothes1 and even in the darkness of midnight1 show that to ,god 8the night shineth as the day0 7,ps4 #aci3ab74 ,professor ,mitchel's equatorial telescope1 slowly moving by clockwork1 toward sunset1 suddenly touched the horizon and disclosed a boy in a tree stealing apples1 but the boy was all unconscious that he was under the gaze of the astronomer4 ,nothing was so fearful to the prisoner in the ,french cachot as the eye of the guard that never ceased to watch him in perfect silence through the loophole in the door4 ,as in the ,roman empire the whole world was to a malefactor one great prison1 and in his flight to the most distant lands the emperor could track him1 so under the government of ,god no sinner can escape the eye of his ,judge4 ,but omnipresence is protective as well as detective4 ,the text ,gen4 #af3ac--8,thou1 ,god1 seest me0--has been used as a restraint from evil more than as a stimulus to good4 ,to the child of the devil it should certainly be the former4 ,but to the child of ,god it should as certainly be the latter4 ,god should not be regarded as an exacting overseer or a standing threat1 but rather as one who understands us1 loves us1 and helps us4 ,ps4 #aci3ag1 #ah--8;,how precious also are thy thoughts unto me1 ,o ,god6 ,how great is the sum of them6 ,if ,i should count them1 they are more in number than the sand3 ,when ,i awake1 ,i am still with thee40 7c7 ,since ,god knows things as they are1 he knows the necessary sequences of his creation as necessary1 the free acts of his creatures as free1 the ideally possible as ideally possible4 ,god knows what would have taken place under circumstances not now present2 knows what the universe would have been1 had he chosen a different plan of creation2 knows what our lives would have been1 had we made different decisions in the past 7,is4 #dh3ah--8,oh that thou hadst hearkened 444 then had thy peace been as a river074 ,clarke1 ,christian ,theology1 #gg--8;,god has a double knowledge of his universe4 ,he knows it as it exists eternally in his mind1 as his own idea2 and he knows it as actually existing in time and space1 a moving1 changing1 growing universe1 with perpetual process of succession4 ,in his own idea1 he knows it all at once2 but he is also aware of its perpetual becoming1 and with reference to events as they occur he has foreknowledge1 present knowledge1 and knowledge afterwards4444 ,he conceives of all things simultaneously1 but observes all things in their succession40 ,royce1 ,world and ,individual1 #b3cgd--;holds that ,god does not temporally foreknow anything except as he is expressed in finite beings1 but yet that the ,absolute possesses a perfect knowledge at one glance of the whole of the temporal order1 present1 past and future4 ,this1 he says1 is not foreknowledge1 but eternal knowledge4 ,priestley denied that any contingent event could be an object of knowledge4 ,but ,reid says the denial that any free action can be foreseen involves the denial of ,god's own free agency1 since ,god's future actions can be foreseen by men2 also that while ,god foresees his own free actions1 this does not determine those actions necessarily4 ,tennyson1 ,in ,memoriam1 #bf--8;,and if that eye which watches guilt ,and goodness1 and hath power to see ,within the green the mouldered tree1 ,and towers fallen as soon as built--,oh1 if indeed that eye foresee ,or see 7in ,him is no before7 ,in more of life true life no more ,and ,love the indifference to be1 ,then might ,i find1 ere yet the morn ,breaks hither over ,indian seas1 ,that ,shadow waiting with the keys1 ,to shroud me from my proper scorn40 7d7 ,the fact that there is nothing in the present condition of things from which the future actions of free creatures necessarily follow by natural law does not prevent ,god from foreseeing such actions1 since his knowledge is not mediate1 but immediate4 ,he not only foreknows the motives which will occasion men's acts1 but he directly foreknows the acts themselves4 ,the possibility of such direct knowledge without assignable grounds of knowledge is apparent if we admit that time is a form of finite thought to which the divine mind is not subject4 ,aristotle maintained that there is no certain knowledge of contingent future events4 ,socinus1 in like manner1 while he admitted that ,god knows all things that are knowable1 abridged the objects of the divine knowledge by withdrawing from the number those objects whose future existence he considered as uncertain1 such as the determinations of free agents4 ,these1 he held1 cannot be certainly foreknown1 because there is nothing in the present condition of things from which they will necessarily follow by natural law4 ,the man who makes a clock can tell when it will strike4 ,but free-will1 not being subject to mechanical laws1 cannot have its acts predicted or foreknown4 ,god knows things only in their causes--future events only in their antecedents4 ,john ,milton seems also to deny ,god's foreknowledge of free acts3 8,so1 without least impulse or shadow of fate1 ,or aught by me immutably foreseen1 ,they trespass40 ,with this ,socinian doctrine some ,arminians agree1 as ,mc,cabe1 in his ,foreknowledge of ,god1 and in his ,divine ,nescience of ,future ,contingencies a ,necessity4 ,mc,cabe1 however1 sacrifices the principle of free will1 in defence of which he makes this surrender of ,god's foreknowledge1 by saying that in cases of fulfilled prophecy1 like ,peter's denial and ,judas's betrayal1 ,god brought special influences to bear to secure the result1--so that ,peter's and ,judas's wills acted irresponsibly under the law of cause and effect4 ,he quotes ,dr4 ,daniel ,curry as declaring that 8the denial of absolute divine foreknowledge is the essential complement of the ,methodist theology1 without which its philosophical incompleteness is defenceless against the logical consistency of ,calvinism40 ,see also article by ,mc,cabe in ,methodist ,review1 ,sept4 #ahib3gfj-ggc4 ,also ,simon1 ,reconciliation1 #bhg--8;,god has constituted a creature1 the actions of which he can only know as such when they are performed4 ,in presence of man1 to a certain extent1 even the great ,god condescends to wait2 nay more1 has himself so ordained things that he must wait1 inquiring1 #8,what will he do8' 0 ,so ,dugald ,stewart3 8,shall we venture to affirm that it exceeds the power of ,god to permit such a train of contingent events to take place as his own foreknowledge shall not extend to80 ,martensen holds this view1 and ,rothe1 ,theologische ,ethik1 #a3bab-bcd1 who declares that the free choices of men are continually increasing the knowledge of ,god4 ,so also ,martineau1 ,study of ,religion1 #b3bgi--8,the belief in the divine foreknowledge of our future has no basis in philosophy4 ,we no longer deem it true that even ,god knows the moment of my moral life that is coming next4 ,even he does not know whether ,i shall yield to the secret temptation at midday4 ,to him life is a drama of which he knows not the conclusion40 ,then1 says ,dr4 ,a4 ,j4 ,gordon1 there is nothing so dreary and dreadful as to be living under the direction of such a ,god4 ,the universe is rushing on like an express-train in the darkness without headlight or engineer2 at any moment we may be plunged into the abyss4 ,lotze does not deny ,god's foreknowledge of free human actions1 but he regards as insoluble by the intellect the problem of the relation of time to ,god1 and such foreknowledge as 8one of those postulates as to which we know not how they can be fulfilled40 ,bowne1 ,philosophy of ,theism1 #aei--8;,foreknowledge of a free act is a knowledge without assignable grounds of knowing4 ,on the assumption of a real time1 it is hard to find a way out of this difficulty4444 ,the doctrine of the ideality of time helps us by suggesting the possibility of an all-embracing present1 or an eternal now1 for ,god4 ,in that case the problem vanishes with time1 its condition40 ,against the doctrine of the divine nescience we urge not only our fundamental conviction of ,god's perfection1 but the constant testimony of ,scripture4 ,in ,is4 #da3ba1 #bb1 ,god makes his foreknowledge the test of his ,godhead in the controversy with idols4 ,if ,god cannot foreknow free human acts1 then 8the ,lamb that hath been slain from the foundation of the world0 7,rev4 #ac3h7 was only a sacrifice to be offered in case ,adam should fall1 ,god not knowing whether he would or not1 and in case ,judas should betray ,christ1 ,god not knowing whether he would or not4 ,indeed1 since the course of nature is changed by man's will when he burns towns and fells forests1 ,god cannot on this theory predict even the course of nature4 ,all prophecy is therefore a protest against this view4 ,how ,god foreknows free human decisions we may not be able to say1 but then the method of ,god's knowledge in many other respects is unknown to us4 ,the following explanations have been proposed4 ,god may foreknow free acts3-- #a4 ,mediately1 by foreknowing the motives of these acts1 and this either because these motives induce the acts1 7#a7 necessarily1 or 7#b7 certainly4 ,this last 8certainly0 is to be accepted1 if either2 since motives are never causes1 but are only occasions1 of action4 ,the cause is the will1 or the man himself4 ,but it may be said that foreknowing acts through their motives is not foreknowing at all1 but is reasoning or inference rather4 ,moreover1 although intelligent beings commonly act according to motives previously dominant1 they also at critical epochs1 as at the fall of ,satan and of ,adam1 choose between motives1 and in such cases knowledge of the motives which have hitherto actuated them gives no clue to their next decisions4 ,another statement is therefore proposed to meet these difficulties1 namely1 that ,god may foreknow free acts3-- #b4 ,immediately1 by pure intuition1 inexplicable to us4 ,julius ,mller1 ,doctrine of ,sin1 #b3bjc1 #bbe--8;,if ,god can know a future event as certain only by a calculation of causes1 it must be allowed that he cannot with certainty foreknow any free act of man2 for his foreknowledge would then be proof that the act in question was the necessary consequence of certain causes1 and was not in itself free4 ,if1 on the contrary1 the divine knowledge be regarded as intuitive1 we see that it stands in the same immediate relation to the act itself as to its antecedents1 and thus the difficulty is removed40 ,even upon this view there still remains the difficulty of perceiving how there can be in ,god's mind a subjective certitude with regard to acts in respect to which there is no assignable objective ground of certainty4 ,yet1 in spite of this difficulty1 we feel bound both by ,scripture and by our fundamental idea of ,god's perfection to maintain ,god's perfect knowledge of the future free acts of his creatures4 ,with ,president ,pepper we say3 8,knowledge of contingency is not necessarily contingent knowledge40 ,with ,whedon3 8,it is not calculation1 but pure knowledge40 ,see ,dorner1 ,system of ,doct41 #a3ccb-ccg2 #b3eh-fb2 ,jahrbuch fr deutsche ,theologie1 #aheh3fja-fje2 ,charnock1 ,attributes1 #a3dbi-ddf2 ,solly1 ,the ,will1 #bdj-bed4 ,for a valuable article on the whole subject1 though advocating the view that ,god foreknows acts by foreknowing motives1 see ,bib4 ,sac41 ,oct4 #ahhc3fee-fid4 ,see also ,hill1 ,divinity1 #eag4 7e7 ,prescience is not itself causative4 ,it is not to be confounded with the predetermining will of ,god4 ,free actions do not take place because they are foreseen1 but they are foreseen because they are to take place4 ,seeing a thing in the future does not cause it to be1 more than seeing a thing in the past causes it to be4 ,as to future events1 we may say with ,whedon3 8,knowledge takes them1 not makes them40 ,foreknowledge may1 and does1 presuppose predetermination1 but it is not itself predetermination4 ,thomas ,aquinas1 in his ,summa1 #a3ch3a3a1 says that 8the knowledge of ,god is the cause of things02 but he is obliged to add3 8,god is not the cause of all things that are known by ,god1 since evil things that are known by ,god are not from him40 ,john ,milton1 ,paradise ,lost1 book #c--8;,foreknowledge had no influence on their fault1 ,which had no less proved certain unforeknown40 7f7 ,omniscience embraces the actual and the possible1 but it does not embrace the self-contradictory and the impossible1 because these are not objects of knowledge4 ,god does not know what the result would be if two and two made five1 nor does he know 8whether a chimra ruminating in a vacuum devoureth second intentions02 and that1 simply for the reason that he cannot know self-contradiction and nonsense4 ,these things are not objects of knowledge4 ,clarke1 ,christian ,theology1 #hj--8;,can ,god make an old man in a minute8 ,could he make it well with the wicked while they remained wicked8 ,could he create a world in which #b #b #e80 ,royce1 ,spirit of ,modern ,philosophy1 #cff--8;,does ,god know the whole number that is the square root of #fe8 or what adjacent hills there are that have no valleys between them8 ,does ,god know round squares1 and sugar salt-lumps1 and ,snarks and ,boojums and ,abracadabras80 7g7 ,omniscience1 as qualified by holy will1 is in ,scripture denominated 8wisdom40 ,in virtue of his wisdom ,god chooses the highest ends and uses the fittest means to accomplish them4 ,wisdom is not simply 8estimating all things at their proper value0 7,olmstead72 it has in it also the element of counsel and purpose4 ,it has been defined as 8the talent of using one's talents40 ,it implies two things3 first1 choice of the highest end2 secondly1 choice of the best means to secure this end4 ,j4 ,c4 ,c4 ,clarke1 ,self and the ,father1 #ci--8,wisdom is not invented conceptions1 or harmony of theories with theories2 but is humble obedience of mind to the reception of facts that are found in things40 ,thus man's wisdom1 obedience1 faith1 are all names for different aspects of the same thing4 ,and wisdom in ,god is the moral choice which makes truth and holiness supreme4 ,bowne1 ,principles of ,ethics1 #bfa--8,socialism pursues a laudable end by unwise or destructive means4 ,it is not enough to mean well4 ,our methods must take some account of the nature of things1 if they are to succeed4 ,we cannot produce well-being by law4 ,no legislation can remove inequalities of nature and constitution4 ,society cannot produce equality1 any more than it can enable a rhinoceros to sing1 or legislate a cat into a lion40 #c4 ,omnipotence4 ,by this we mean the power of ,god to do all things which are objects of power1 whether with or without the use of means4 ,gen4 #ag3a--8;,i am ,god ,almighty40 ,he performs natural wonders3 ,gen4 #a3a-c--8,let there be ,light02 ,is4 #dd3bd--8stretcheth forth the heavens alone02 ,heb4 #a3c--8upholding all things by the word of his power40 ,spiritual wonders3 #b ,cor4 #d3f--8;,god1 that said1 ,light shall shine out of darkness1 who shined in our hearts02 ,eph4 #a3ai--8;exceeding greatness of his power to us-ward who believe02 ,eph4 #c3bj--8;able to do exceeding abundantly40 ,power to create new things3 ,mat4 #c3i--8;able of these stones to raise up children unto ,abraham04 ,rom4 #d3ag--8;giveth life to the dead1 and calleth the things that are not1 as though they were40 ,after his own pleasure3 ,ps4 #aae3c--8;,he hath done whatsoever he hath pleased02 ,eph4 #a3aa--8worketh all things after the counsel of his will40 ,nothing impossible3 ,gen #ah3ad--8;,is anything too hard for ,jehovah80 ,mat4 #ai3bf--8with ,god all things are possible40 ,e4 ,g4 ,robinson1 ,christian ,theology1 #gc--8;,if all power in the universe is dependent on his creative will for its existence1 it is impossible to conceive any limit to his power except that laid on it by his own will4 ,but this is only negative proof2 absolute omnipotence is not logically demonstrable1 though readily enough recognized as a just conception of the infinite ,god1 when propounded on the authority of a positive revelation40 ,the omnipotence of ,god is illustrated by the work of the ,holy ,spirit1 which in ,scripture is compared to wind1 water and fire4 ,the ordinary manifestations of these elements afford no criterion of the effects they are able to produce4 ,the rushing mighty wind at ,pentecost was the analogue of the wind-,spirit who bore everything before him on the first day of creation 7,gen4 #a3b2 ,john #c3h2 ,acts #b3b74 ,the pouring out of the ,spirit is likened to the flood of ,noah when the windows of heaven were opened and there was not room enough to receive that which fell 7,mal4 #c3aj74 ,and the baptism of the ,holy ,spirit is like the fire that shall destroy all impurity at the end of the world 7,mat4 #c3aa2 #b ,pet4 #c3g-ac74 ,see ,a4 ,h4 ,strong1 ,christ in ,creation1 #cjg-caj4 7a7 ,omnipotence does not imply power to do that which is not an object of power2 as1 for example1 that which is self-contradictory or contradictory to the nature of ,god4 ,self-contradictory things3 8facere factum infectum0--the making of a past event to have not occurred 7hence the uselessness of praying3 8,may it be that much good was done072 drawing a shorter than a straight line between two given points2 putting two separate mountains together without a valley between them4 ,things contradictory to the nature of ,god3 for ,god to lie1 to sin1 to die4 ,to do such things would not imply power1 but impotence4 ,god has all the power that is consistent with infinite perfection--all power to do what is worthy of himself4 ,so no greater thing can be said by man than this3 8,i dare do all that may become a man2 ,who dares do more is none40 ,even ,god cannot make wrong to be right1 nor hatred of himself to be blessed4 ,some have held that the prevention of sin in a moral system is not an object of power1 and therefore that ,god cannot prevent sin in a moral system4 ,we hold the contrary2 see this ,compendium3 ,objections to the ,doctrine of ,decrees4 ,dryden1 ,imitation of ,horace1 #c3bi3ga--8,over the past not heaven itself has power2 ,what has been has1 and ,i have had my hour0--words applied by ,lord ,john ,russell to his own career4 ,emerson1 ,the ,past3 8,all is now secure and fast1 ,not the gods can shake the ,past40 ,sunday-school scholar3 8,say1 teacher1 can ,god make a rock so big that he can't lift it80 ,seminary ,professor3 8,can ,god tell a lie80 ,seminary student3 8,with ,god all things are possible40 7b7 ,omnipotence does not imply the exercise of all his power on the part of ,god4 ,he has power over his power2 in other words1 his power is under the control of wise and holy will4 ,god can do all he will1 but he will not do all he can4 ,else his power is mere force acting necessarily1 and ,god is the slave of his own omnipotence4 ,schleiermacher held that nature not only is grounded in the divine causality1 but fully expresses that causality2 there is no causative power in ,god for anything that is not real and actual4 ,this doctrine does not essentially differ from ,spinoza's natura naturans and natura naturata4 ,see ,philippi1 ,glaubenslehre1 #b3fb-ff4 ,but omnipotence is not instinctive2 it is a power used according to ,god's pleasure4 ,god is by no means encompassed by the laws of nature1 or shut up to a necessary evolution of his own being1 as pantheism supposes4 ,as ,rothe has shown1 ,god has a will-power over his nature-power1 and is not compelled to do all that he can do4 ,he is able from the stones of the street to 8raise up children unto ,abraham10 but he has not done it4 ,in ,god are unopened treasures1 an inexhaustible fountain of new beginnings1 new creations1 new revelations4 ,to suppose that in creation he has expended all the inner possibilities of his being is to deny his omnipotence4 ,so ,job #bf3ad--8,lo1 these are but the outskirts of his ways3 ,and how small a whisper do we hear of him6 ,but the thunder of his power who can understand80 ,see ,rogers1 ,superhuman ,origin of the ,bible1 #aj2 ,hodgson1 ,time and ,space1 #egi1 #ehj4 #a ,pet4 #e3f--8;,humble yourselves therefore under the mighty hand of ,god0--his mighty hand of providence1 salvation1 blessing--8that he may exalt you in due time2 casting all your anxiety upon him1 because he careth for you40 8,the mighty powers held under mighty control0--this is the greatest exhibition of power4 ,unrestraint is not the highest freedom4 ,young men must learn that self-restraint is the true power4 ,prov4 #af3cb--8;,he that is slow to anger is better than the mighty2 ,and he that ruleth his spirit1 than he that taketh a city40 ,shakespeare1 ,coriolanus1 #b3c--8,we have power in ourselves to do it1 but it is a power that we have no power to do40 ,when dynamite goes off1 it all goes off3 there is no reserve4 ,god uses as much of his power as he pleases3 the remainder of wrath in himself1 as well as in others1 he restrains4 7c7 ,omnipotence in ,god does not exclude1 but implies1 the power of self-limitation4 ,since all such self-limitation is free1 proceeding from neither external nor internal compulsion1 it is the act and manifestation of ,god's power4 ,human freedom is not rendered impossible by the divine omnipotence1 but exists by virtue of it4 ,it is an act of omnipotence when ,god humbles himself to the taking of human flesh in the person of ,jesus ,christ4 ,thomasius3 8,if ,god is to be over all and in all1 he cannot himself be all40 ,ps4 #aac3 #e1 #f--8,who is like unto ,jehovah our ,god4444 ,that humbleth himself to behold the things that are in heaven and in the earth80 ,phil4 #b3g1 #h--8;emptied himself 444 humbled himself40 ,see ,charnock1 ,attributes1 #b3e-ajg4 ,president ,woolsey showed true power when he controlled his indignation and let an offending student go free4 ,of ,christ on the cross1 says ,moberly1 ,atonement and ,personality1 #aaf--8;,it was the power to retain his life1 to escape suffering1 with the will to hold it unused1 which proved him to be what he was1 the obedient and perfect man40 ,we are likest the omnipotent ,one when we limit ourselves for love's sake4 ,the attribute of omnipotence is the ground of trust1 as well as of fear1 on the part of ,god's creatures4 ,isaac ,watts3 8,his every word of grace is strong ,as that which built the skies2 ,the voice that rolls the stars along ,speaks all the promises40 ,third ,division4--,attributes having relation to ,moral ,beings4 #a4 ,veracity and ,faithfulness1 or ,transitive ,truth4 ,by veracity and faithfulness we mean the transitive truth of ,god1 in its twofold relation to his creatures in general and to his redeemed people in particular4 ,ps4 #ach3b--8;,i will 444 give thanks unto thy name for thy lovingkindness and for thy truth3 ,for thou hast magnified thy word above all thy name02 ,john #c3cc--8;hath set his seal to this1 that ,god is true02 ,rom4 #c3d--8let ,god be found true1 but every man a liar02 ,rom4 #a3be--8the truth of ,god02 ,john #ad3ag--8the ,spirit of truth02 #a ,john #e3g--8the ,spirit is the truth02 #a ,cor4 #a3i--8;,god is faithful02 #a ,thess4 #e3bd--8;faithful is he that calleth you02 #a ,pet4 #d3ai--8;a faithful ,creator02 #b ,cor4 #a3bj--8;how many soever be the promises of ,god1 in him is the yea02 ,num4 #bc3ai--8;,god is not a man that he should lie02 ,tit4 #a3b--8;,god1 who cannot lie1 promised02 ,heb4 #f3ah--8;in which it is impossible for ,god to lie40 7a7 ,in virtue of his veracity1 all his revelations to creatures consist with his essential being and with each other4 ,in ,god's veracity we have the guarantee that our faculties in their normal exercise do not deceive us2 that the laws of thought are also laws of things2 that the external world1 and second causes in it1 have objective existence2 that the same causes will always produce the same effects2 that the threats of the moral nature will be executed upon the unrepentant transgressor2 that man's moral nature is made in the image of ,god's2 and that we may draw just conclusions from what conscience is in us to what holiness is in him4 ,we may therefore expect that all past revelations1 whether in nature or in his word1 will not only not be contradicted by our future knowledge1 but will rather prove to have in them more of truth than we ever dreamed4 ,man's word may pass away1 but ,god's word abides forever 7,mat4 #e3ah--8one jot or one tittle shall in no wise pass away from the law02 ,is4 #dj3h--8the word of ,god shall stand forever074 ,mat4 #f3af--8;be not as the hypocrites40 ,in ,god the outer expression and the inward reality always correspond4 ,assyrian wills were written on a small tablet encased in another upon which the same thing was written over again4 ,breakage1 or falsification1 of the outer envelope could be corrected by reference to the inner4 ,so our outer life should conform to the heart within1 and the heart within to the outer life4 ,on the duty of speaking the truth1 and the limitations of the duty1 see ,newman ,smyth1 ,christian ,ethics1 #chf-djc--8;,give the truth always to those who in the bonds of humanity have a right to the truth2 conceal it1 or falsify it1 only when the human right to the truth has been forfeited1 or is held in abeyance1 by sickness1 weakness1 or some criminal intent40 7b7 ,in virtue of his faithfulness1 he fulfills all his promises to his people1 whether expressed in words or implied in the constitution he has given them4 ,in ,god's faithfulness we have the sure ground of confidence that he will perform what his love has led him to promise to those who obey the gospel4 ,since his promises are based1 not upon what we are or have done1 but upon what ,christ is and has done1 our defects and errors do not invalidate them1 so long as we are truly penitent and believing3 #a ,john #a3i--8;faithful and righteous to forgive us our sins0 faithful to his promise1 and righteous to ,christ4 ,god's faithfulness also ensures a supply for all the real wants of our being1 both here and hereafter1 since these wants are implicit promises of him who made us3 ,ps4 #hd3aa--8,no good thing will he withhold from them that walk uprightly02 #ia3d--8;,his truth is a shield and a buckler02 ,mat4 #f3cc--8;all these things shall be added unto you02 #a ,cor4 #b3i--8,things which eye saw not1 and ear heard not1 ,and which entered not into the heart of man1 ,whatsoever things ,god prepared for them that love him40 ,regulus goes back to ,carthage to die rather than break his promise to his enemies4 ,george ,william ,curtis economizes for years1 and gives up all hope of being himself a rich man1 in order that he may pay the debts of his deceased father4 ,when ,general ,grant sold all the presents made to him by the crowned heads of ,europe1 and paid the obligations in which his insolvent son had involved him1 he said3 8,better poverty and honor1 than wealth and disgrace40 ,many a business man would rather die than fail to fulfil his promise and let his note go to protest4 8,maxwelton braes are bonnie1 ,where early falls the dew1 ,and 'twas there that ,annie ,laurie ,gave me her promise true2 ,which ne'er forget will ,i2 ,and for bonnie ,annie ,laurie ,i'd lay me down and dee40 ,betray the man she loves8 ,not 8,till a' the seas gang dry1 my dear1 ,and the rocks melt wi'the sun40 ,god's truth will not be less than that of mortal man4 ,god's veracity is the natural correlate to our faith4 #b4 ,mercy and ,goodness1 or ,transitive ,love4 ,by mercy and goodness we mean the transitive love of ,god in its two-fold relation to the disobedient and to the obedient portions of his creatures4 ,titus #c3d--8;his love toward man02 ,rom4 #b3d--8;goodness of ,god02 ,mat4 #e3dd1 #de--8love your enemies 444 that ye may be sons of your ,father02 ,john #c3af--8;,god so loved the world02 #b ,pet4 #a3c--8;granted unto us all things that pertain unto life and godliness02 ,rom4 #h3cb--8;freely give us all things02 ,john #d3aj--8;,herein is love1 not that we loved ,god1 but that he loved us1 and sent his ,son to be the propitiation for our sins40 7a7 ,mercy is that eternal principle of ,god's nature which leads him to seek the temporal good and eternal salvation of those who have opposed themselves to his will1 even at the cost of infinite self-sacrifice4 ,martensen3 8,viewed in relation to sin1 eternal love is compassionate grace40 ,god's continued importation of natural life is a foreshadowing1 in a lower sphere1 of what he desires to do for his creatures in the higher sphere--the communication of spiritual and eternal life through ,jesus ,christ4 ,when he bids us love our enemies1 he only bids us follow his own example4 ,shakespeare1 ,titus ,andronicus1 #b3b--8,wilt thou draw near the nature of the gods8 ,draw near them1 then1 in being merciful40 ,twelfth ,night1 #c3d--8;,in nature there's no blemish but the mind2 ,none can be called deformed but the unkind4 ,virtue is beauty40 7b7 ,goodness is the eternal principle of ,god's nature which leads him to communicate of his own life and blessedness to those who are like him in moral character4 ,goodness1 therefore1 is nearly identical with the love of complacency2 mercy1 with the love of benevolence4 ,notice1 however1 that transitive love is but an outward manifestation of immanent love4 ,the eternal and perfect object of ,god's love is in his own nature4 ,men become subordinate objects of that love only as they become connected and identified with its principal object1 the image of ,god's perfections in ,christ4 ,only in the ,son do men become sons of ,god4 ,to this is requisite an acceptance of ,christ on the part of man4 ,thus it can be said that ,god imparts himself to men just so far as men are willing to receive him4 ,and as ,god gives himself to men1 in all his moral attributes1 to answer for them and to renew them in character1 there is truth in the statement of ,nordell 7,examiner1 ,jan4 #ag1 #ahhd7 that 8the maintenance of holiness is the function of divine justice2 the diffusion of holiness is the function of divine love40 ,we may grant this as substantially true1 while yet we deny that love is a mere form or manifestation of holiness4 ,self-impartation is different from self-affirmation4 ,the attribute which moves ,god to pour out is not identical with the attribute which moves him to maintain4 ,the two ideas of holiness and of love are as distinct as the idea of integrity on the one hand and of generosity on the other4 ,park3 8,god loves ,satan1 in a certain sense1 and we ought to40 ,shedd3 8,this same love of compassion ,god feels toward the non-elect2 but the expression of that compassion is forbidden for reasons which are sufficient for ,god1 but are entirely unknown to the creature40 ,the goodness of ,god is the basis of reward1 under ,god's government4 ,faithfulness leads ,god to keep his promises2 goodness leads him to make them4 ,edwards1 ,nature of ,virtue1 in ,works1 #b3bfc--,love of benevolence does not presuppose beauty in its object4 ,love of complacence does presuppose beauty4 ,virtue is not love to an object for its beauty4 ,the beauty of intelligent beings does not consist in love for beauty1 or virtue in love for virtue4 ,virtue is love for being in general1 exercised in a general good will4 ,this is the doctrine of ,edwards4 ,we prefer to say that virtue is love1 not for being in general1 but for good being1 and so for ,god1 the holy ,one4 ,the love of compassion is perfectly compatible with hatred of evil and with indignation against one who commits it4 ,love does not necessarily imply approval1 but it does imply desire that all creatures should fulfil the purpose of their existence by being morally conformed to the holy ,one2 see ,godet1 in ,the ,atonement1 #cci4 ,rom4 #e3h--8;,god commendeth his own love toward us1 in that1 while we were yet sinners1 ,christ died for us40 ,we ought to love our enemies1 and ,satan is our worst enemy4 ,we ought to will the good of ,satan1 or cherish toward him the love of benevolence1 though not the love of complacence4 ,this does not involve a condoning of his sin1 or an ignoring of his moral depravity1 as seems implied in the verses of ,wm4 ,c4 ,gannett3 8,the poem hangs on the berry-bush ,when comes the poet's eye2 ,the street begins to masquerade ,when ,shakespeare passes by4 ,the ,christ sees white in ,judas' heart ,and loves his traitor well2 ,the ,god1 to angel his new heaven1 ,explores his deepest hell40 #c4 ,justice and ,righteousness1 or ,transitive ,holiness4 ,by justice and righteousness we mean the transitive holiness of ,god1 in virtue of which his treatment of his creatures conforms to the purity of his nature1--righteousness demanding from all moral beings conformity to the moral perfection of ,god1 and justice visiting non-conformity to that perfection with penal loss or suffering4 ,gen4 #ah3be--8shall not the ,judge of all the earth do right80 ,deut4 #cb3d--8;,all his ways are justice2 ,a ,god of faithfulness and without iniquity1 ,just and right is he02 ,ps4 #e3e--8,thou hatest all workers of iniquity02 #g3i-ab--8the righteous ,god trieth the hearts 444 saveth the upright 444 is a righteous judge1 ,yea1 a ,god that hath indignation every day02 #ah3bd-bf--8;,jehovah recompensed me according to my righteousness4444 ,with the merciful1 thou wilt show thyself merciful 444 with the perverse thou wilt show thyself froward02 ,mat4 #e3dh--8,ye therefore shall be perfect1 as your heavenly ,father is perfect02 ,rom4 #b3f--8will render to every man according to his works02 #a ,pet4 #a3af--8,ye shall be holy2 for ,i am holy40 ,these passages show that ,god loves the same persons whom he hates4 ,it is not true that he hates the sin1 but loves the sinner2 he both hates and loves the sinner himself1 hates him as he is a living and wilful antagonist of truth and holiness1 loves him as he is a creature capable of good and ruined by his transgression4 ,there is no abstract sin that can be hated apart from the persons in whom that sin is represented and embodied4 ,thomas ,fuller found it difficult to starve the profaneness but to feed the person of the impudent beggar who applied to him for food4 ,mr4 ,finney declared that he would kill the slave-catcher1 but would love him with all his heart4 ,in our civil war ,dr4 ,kirk said3 8,god knows that we love the rebels1 but ,god also knows that we will kill them if they do not lay down their arms40 ,the complex nature of ,god not only permits but necessitates this same double treatment of the sinner1 and the earthly father experiences the same conflict of emotions when his heart yearns over the corrupt son whom he is compelled to banish from the household4 ,moberly1 ,atonement and ,personality1 #g--8;,it is the sinner who is punished1 not the sin40 7a7 ,since justice and righteousness are simply transitive holiness--righteousness designating this holiness chiefly in its mandatory1 justice chiefly in its punitive1 aspect1--they are not mere manifestations of benevolence1 or of ,god's disposition to secure the highest happiness of his creatures1 nor are they grounded in the nature of things as something apart from or above ,god4 ,cremer1 ,n4 ,t4 ,lexicon3 8the perfect coincidence existing between ,god's nature1 which is the standard for all1 and his acts40 ,justice and righteousness are simply holiness exercised toward creatures4 ,the same holiness which exists in ,god in eternity past manifests itself as justice and righteousness1 so soon as intelligent creatures come into being4 ,much that was said under ,holiness as an immanent attribute of ,god is equally applicable here4 ,the modern tendency to confound holiness with love shows itself in the merging of justice and righteousness in mere benevolence4 ,instances of this tendency are the following3 ,ritschl1 ,unterricht1 #af--8,the righteousness of ,god denotes the manner in which ,god carries out his loving will in the redemption alike of humanity as a whole and of individual men2 hence his righteousness is indistinguishable from his grace02 see also ,ritschl1 ,rechtf4 und ,vershnung1 #b3aac2 #c3bif4 ,prof4 ,george ,m4 ,forbes3 8,only right makes love moral2 only love makes right moral40 ,jones1 ,robert ,browning1 #gj--8;,is it not beneficence that places death at the heart of sin8 ,carlyle forgot this4 ,god is not simply a great taskmaster4 ,the power that imposes law is not an alien power40 ,d',arcy1 ,idealism and ,theology1 #bcg-bdj--8;,how can self-realization be the realization of others8 ,why must the true good be always the common good8 ,why is the end of each the end of all8444 ,we need a concrete universal which will unify all persons40 ,so also1 ,harris1 ,kingdom of ,christ on ,earth1 #ci-db2 ,god the ,creator1 #bhg1 #bij1 #cjb--8,love1 as required and regulated by reason1 may be called righteousness4 ,love is universal good will or benevolence1 regulated in its exercise by righteousness4 ,love is the choice of ,god and man as the objects of trust and service4 ,this choice involves the determination of the will to seek universal well-being1 and in this aspect it is benevolence4 ,it also involves the consent of the will to the reason1 and the determination to regulate all action in seeking well-being by its truths1 laws1 and ideals2 and in this aspect it is righteousness4444 ,justice is the consent of the will to the law of love1 in its authority1 its requirements1 and its sanctions4 ,god's wrath is the necessary reaction of this law of love in the constitution and order of the universe against the wilful violator of it1 and ,christ's sufferings atone for sin by asserting and maintaining the authority1 universality1 and inviolability of ,god's law of love in his redemption of men and his forgiveness of their sins4444 ,righteousness cannot be the whole of love1 for this would shut us up to the merely formal principle of the law without telling us what the law requires4 ,benevolence cannot be the whole of love1 for this would shut us up to hedonism1 in the form of utilitarianism1 excluding righteousness from the character of ,god and man40 ,newman ,smyth also1 in his ,christian ,ethics1 #bbg-bca1 tells us that 8love1 as self-affirming1 is righteousness2 as self-imparting1 is benevolence2 as self-finding in others1 is sympathy4 ,righteousness1 as subjective regard for our own moral being1 is holiness2 as objective regard for the persons of others1 is justice4 ,holiness is involved in love as its essential respect to itself2 the heavenly ,father is the holy ,father 7,john #ag3aa74 ,love contains in its unity a trinity of virtue4 ,love affirms its own worthiness1 imparts to others its good1 and finds its life again in the well-being of others4 ,the ethical limit of self-impartation is found in self-affirmation4 ,love in self-bestowal cannot become suicidal4 ,the benevolence of love has its moral bounds in the holiness of love4 ,true love in ,god maintains its transcendence1 and excludes pantheism40 ,the above doctrine1 quoted for substance from ,newman ,smyth1 seems to us unwarrantably to include in love what properly belongs to holiness4 ,it virtually denies that holiness has any independent existence as an attribute of ,god4 ,to make holiness a manifestation of love seems to us as irrational as to say that self-affirmation is a form of self-impartation4 ,the concession that holiness regulates and limits love shows that holiness cannot itself be love1 but must be an independent and superior attribute4 ,right furnishes the rule and law for love1 but it is not true that love furnishes the rule and law for right4 ,there is no such double sovereignty as this theory would imply4 ,the one attribute that is independent and supreme is holiness1 and love is simply the impulse to communicate this holiness4 ,william ,ashmore3 8,dr4 ,clarke lays great emphasis on the character of #8a good ,god4'444 ,but he is more than a merely good ,god2 he is a just ,god1 and a righteous ,god1 and a holy ,god--a ,god who is #8angry with the wicked1' even while ready to forgive them1 if they are willing to repent in his way1 and not in their own4 ,he is the ,god who brought in a flood upon the world of the ungodly2 who rained down fire and brimstone from heaven2 and who is to come in #8flaming fire1 taking vengeance on them that know not ,god' and obey not the gospel of his son4444 ,paul reasoned about both the #8goodness' and the #8severity' of ,god40 7b7 ,transitive holiness1 as righteousness1 imposes law in conscience and ,scripture1 and may be called legislative holiness4 ,as justice1 it executes the penalties of law1 and may be called distributive or judicial holiness4 ,in righteousness ,god reveals chiefly his love of holiness2 in justice1 chiefly his hatred of sin4 ,the self-affirming purity of ,god demands a like purity in those who have been made in his image4 ,as ,god wills and maintains his own moral excellence1 so all creatures must will and maintain the moral excellence of ,god4 ,there can be only one centre in the solar system1--the sun is its own centre and the centre for all the planets also4 ,so ,god's purity is the object of his own will1--it must be the object of all the wills of all his creatures also4 ,bixby1 ,crisis in ,morals1 #bhb--8;,it is not rational or safe for the hand to separate itself from the heart4 ,this is a universe1 and ,god is the heart of the great system4 ,altruism is not the result of society1 but society is the result of altruism4 ,it begins in creatures far below man4 ,the animals which know how to combine have the greatest chance of survival4 ,the unsociable animal dies out4 ,the most perfect organism is the most sociable4 ,right is the debt which the part owes to the whole40 ,this seems to us but a partial expression of the truth4 ,right is more than a debt to others1--it is a debt to one's self1 and the self-affirming1 self-preserving1 self-respecting element constitutes the limit and standard of all outgoing activity4 ,the sentiment of loyalty is largely a reverence for this principle of order and stability in government4 ,ps4 #ade3e--8,of the glorious majesty of thine honor1 ,and of thy wondrous works1 will ,i meditate02 #ig3b--8;,clouds and darkness are round about him3 ,righteousness and justice are the foundation of his throne40 ,john ,milton1 ,eikonoklastes3 8,truth and justice are all one2 for truth is but justice in our knowledge1 and justice is but truth in our practice4444 ,for truth is properly no more than contemplation1 and her utmost efficiency is but teaching2 but justice in her very essence is all strength and activity1 and hath a sword put into her hand to use against all violence and oppression on the earth4 ,she it is who accepts no person1 and exempts none from the severity of her stroke40 ,a4 ,j4 ,balfour1 ,foundations of ,belief1 #cbf--8;,even the poet has not dared to represent ,jupiter torturing ,prometheus without the dim figure of ,avenging ,fate waiting silently in the background4444 ,evolution working out a nobler and nobler justice is proof that ,god is just4 ,here is #8preferential action'40 ,s4 ,s4 ,times1 ,june #i1 #aijj--8,the natural man is born with a wrong personal astronomy4 ,man should give up the conceit of being the centre of all things4 ,he should accept the ,copernican theory1 and content himself with a place on the edge of things--the place he has always really had4 ,we all laugh at ,john ,jasper and his thesis that #8the sun do move4' ,the ,copernican theory is leaking down into human relations1 as appears from the current phrase3 #8,there are others'40 7c7 ,neither justice nor righteousness1 therefore1 is a matter of arbitrary will4 ,they are revelations of the inmost nature of ,god1 the one in the form of moral requirement1 the other in the form of judicial sanction4 ,as ,god cannot but demand of his creatures that they be like him in moral character1 so he cannot but enforce the law which he imposes upon them4 ,justice just as much binds ,god to punish as it binds the sinner to be punished4 ,all arbitrariness is excluded here4 ,god is what he is--infinite purity4 ,he cannot change4 ,if creatures are to attain the end of their being1 they must be like ,god in moral purity4 ,justice is nothing but the recognition and enforcement of this natural necessity4 ,law is only the transcript of ,god's nature4 ,justice does not make law1--it only reveals law4 ,penalty is only the reaction of ,god's holiness against that which is its opposite4 ,since righteousness and justice are only legislative and retributive holiness1 ,god can cease to demand purity and to punish sin only when he ceases to be holy1 that is1 only when he ceases to be ,god4 8,judex damnatur cum nocens absolvitur40 ,simon1 ,reconciliation1 #ada--8,to claim the performance of duty is as truly obligatory as it is obligatory to perform the duty which is prescribed40 ,e4 ,h4 ,johnson1 ,systematic ,theology1 #hd--8;,benevolence intends what is well for the creature2 justice insists on what is fit4 ,but the well-for-us and the fit-for-us precisely coincide4 ,the only thing that is well for us is our normal employment and development2 but to provide for this is precisely what is fitting and therefore due to us4 ,in the divine nature the distinction between justice and benevolence is one of form40 ,we criticize this utterance as not sufficiently taking into account the nature of the right4 ,the right is not merely the fit4 ,fitness is only general adaptation which may have in it no ethical element1 whereas right is solely and exclusively ethical4 ,the right therefore regulates the fit and constitutes its standard4 ,the well-for-us is to be determined by the right-for-us1 but not vice versa4 ,george ,w4 ,northrup3 8,god is not bound to bestow the same endowments upon creatures1 nor to keep all in a state of holiness forever1 nor to redeem the fallen1 nor to secure the greatest happiness of the universe4 ,but he is bound to purpose and to do what his absolute holiness requires4 ,he has no attribute1 no will1 no sovereignty1 above this law of his being4 ,he cannot lie1 he cannot deny himself1 he cannot look upon sin with complacency1 he cannot acquit the guilty without an atonement40 7d7 ,neither justice nor righteousness bestows rewards4 ,this follows from the fact that obedience is due to ,god1 instead of being optional or a gratuity4 ,no creature can claim anything for his obedience4 ,if ,god rewards1 he rewards in virtue of his goodness and faithfulness1 not in virtue of his justice or his righteousness4 ,what the creature cannot claim1 however1 ,christ can claim1 and the rewards which are goodness to the creature are righteousness to ,christ4 ,god rewards ,christ's work for us and in us4 ,bruch1 ,eigenschaftslehre1 #bhj-bhb1 and ,john ,austin1 ,province of ,jurisprudence1 #a3hh-ic1 #bbj-bbc1 both deny1 and rightly deny1 that justice bestows rewards4 ,justice simply punishes infractions of law4 ,in ,mat4 #be3cd--8;inherit the kingdom0--inheritance implies no merit2 #df--the wicked are adjudged to eternal punishment2 the righteous1 not to eternal reward1 but to eternal life4 ,luke #ag3g-aj--8when ye shall have done all the things that are commanded you1 say1 ,we are unprofitable servants2 we have done that which it was our duty to do40 ,rom4 #f3bc--punishment is the 8wages of sin03 but salvation is 8the gift of ,god02 #b3f--;,god rewards1 not on account of man's work but 8according to his works40 ,reward is thus seen to be in ,scripture a matter of grace to the creature2 only to the ,christ who works for us in atonement1 and in us in regeneration and sanctification1 is reward a matter of debt 7see also ,john #f3bg and #b ,john #h74 ,martineau1 ,types1 #b3hf1 #bdd1 #bdi--8,merit is toward man2 virtue toward ,god40 ,all mere service is unprofitable1 because it furnishes only an equivalent to duty1 and there is no margin4 ,works of supererogation are impossible1 because our all is due to ,god4 ,he would have us rise into the region of friendship1 realize that he has been treating us not as ,master but as ,father1 enter into a relation of uncalculating love4 ,with this proviso that rewards are matters of grace1 not of debt1 we may assent to the maxim of ,solon3 8,a republic walks upon two feet--just punishment for the unworthy and due reward for the worthy40 ,george ,harris1 ,moral ,evolution1 #aci--8,love seeks righteousness1 and is satisfied with nothing other than that40 ,but when ,harris adopts the words of the poet3 8,the very wrath from pity grew1 ,from love of men the hate of wrong10 he seems to us virtually to deny that ,god hates evil for any other reason than because of its utilitarian disadvantages1 and to imply that good has no independent existence in his nature4 ,bowne1 ,ethics1 #aga--8,merit is desert of reward1 or better1 desert of moral approval40 ,tennyson3 8,for merit lives from man to man1 ,and not from man1 ,o ,lord1 to thee40 ,baxter3 8,desert is written over the gate of hell2 but over the gate of heaven only1 ,the ,gift of ,god40 7e7 ,justice in ,god1 as the revelation of his holiness1 is devoid of all passion or caprice4 ,there is in ,god no selfish anger4 ,the penalties he inflicts upon transgression are not vindictive but vindicative4 ,they express the revulsion of ,god's nature from moral evil1 the judicial indignation of purity against impurity1 the self-assertion of infinite holiness against its antagonist and would-be destroyer4 ,but because its decisions are calm1 they are irreversible4 ,anger1 within certain limits1 is a duty of man4 ,ps4 #ig3aj--8ye that love ,jehovah1 hate evil02 ,eph4 #d3bh--8;,be ye angry1 and sin not40 ,the calm indignation of the judge1 who pronounces sentence with tears1 is the true image of the holy anger of ,god against sin4 ,weber1 ,zorn ,gottes1 #bh1 makes wrath only the jealousy of love4 ,it is more truly the jealousy of holiness4 ,prof4 ,w4 ,a4 ,stevens1 ,com4 on #a ,thess4 #b3aj--8;,holily and righteously are terms that describe the same conduct in two aspects2 the former1 as conformed to ,god's character in itself2 the latter1 as conformed to his law2 both are positive40 ,lillie1 on #b ,thess4 #a3f--8;,judgment is #8a righteous thing with ,god4' ,divine justice requires it for its own satisfaction40 ,see ,shedd1 ,dogm4 ,theol41 #a3age-agh1 #cfe-che2 ,trench1 ,syn4 ,n4 ,t41 #a3ahj1 #aha4 ,of ,gaston de ,foix1 the old chronicler admirably wrote3 8,he loved what ought to be loved1 and hated what ought to be hated1 and never had miscreant with him40 ,compare ,ps4 #aja3e1 #f--8;,him that hath a high look and a proud heart will ,i not suffer4 ,mine eyes shall be upon the faithful of the land1 that they may dwell with me40 ,even ,horace ,bushnell spoke of the 8wrath-principle0 in ,god4 #a ,k4 #aa3i--8;,and ,jehovah was angry with ,solomon0 because of his polygamy4 ,jesus' anger was no less noble than his love4 ,the love of the right involved hatred of the wrong4 ,those may hate who hate evil for its hatefulness and for the sake of ,god4 ,hate sin in yourself first1 and then you may hate it in itself and in the world4 ,be angry only in ,christ and with the wrath of ,god4 ,w4 ,c4 ,wilkinson1 ,epic of ,paul1 #bfd--8;,but we must purge ourselves of self-regard1 ,or we are sinful in abhorring sin40 ,instance ,judge ,harris's pity1 as he sentenced the murderer2 see ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #aib1 #aic4 ,horace's 8,ira furor brevis est0--8,anger is a temporary madness0--is true only of selfish and sinful anger4 ,hence the man who is angry is popularly called 8mad40 ,but anger1 though apt to become sinful1 is not necessarily so4 ,just anger is neither madness1 nor is it brief4 ,instance the judicial anger of the church of ,corinth in inflicting excommunication3 #b ,cor4 #g3aa--8what indignation1 yea what fear1 yea what longing1 yea what zeal1 yea what avenging60 ,the only revenge permissible to the ,christian church is that in which it pursues and exterminates sin4 ,to be incapable of moral indignation against wrong is to lack real love for the right4 ,dr4 ,arnold of ,rugby was never sure of a boy who only loved good2 till the boy also began to hate evil1 ,dr4 ,arnold did not feel that he was safe4 ,herbert ,spencer said that good nature with ,americans became a crime4 ,lecky1 ,democracy and ,liberty3 8,there is one thing worse than corruption1 and that is acquiescence in corruption40 ,colestock1 ,changing ,viewpoint1 #aci--8,xenophon intends to say a very commendable thing of ,cyrus the ,younger1 when he writes of him that no one had done more good to his friends or more harm to his enemies40 ,luther said to a monkish antagonist3 8,i will break in pieces your heart of brass and pulverize your iron brains40 ,shedd1 ,dogmatic ,theology1 #a3age-agh--8;,human character is worthless in proportion as abhorrence of sin is lacking in it4 ,it is related of ,charles ,,ii that #8he felt no gratitude for benefits1 and no resentment for wrongs2 he did not love anyone1 and he did not hate anyone4' ,he was indifferent toward right and wrong1 and the only feeling he had was contempt40 ,but see the death-bed scene of the 8merry monarch10 as portrayed in ,bp4 ,burnet1 ,evelyn's ,memoirs1 or the ,life of ,bp4 ,ken4 ,truly 8,the end of mirth is heaviness0 7,prov4 #ad3ac74 ,stout1 ,manual of ,psychology1 #bb--8;,charles ,lamb tells us that his friend ,george ,dyer could never be brought to say anything in condemnation of the most atrocious crimes1 except that the criminal must have been very eccentric40 ,professor ,seeley3 8,no heart is pure that is not passionate40 ,d4 ,w4 ,simon1 ,redemption of ,man1 #bdi1 #bej1 says that ,god's resentment 8is a resentment of an essentially altruistic character40 ,if this means that it is perfectly consistent with love for the sinner1 we can accept the statement2 if it means that love is the only source of the resentment1 we regard the statement as a misinterpretation of ,god's justice1 which is but the manifestation of his holiness and is not a mere expression of his love4 ,see a similar statement of ,lidgett1 ,spiritual ,principle of the ,atonement1 #bea--8;,because ,god is love1 his love coxists with his wrath against sinners1 is the very life of that wrath1 and is so persistent that it uses wrath as its instrument1 while at the same time it seeks and supplies a propitiation40 ,this statement ignores the fact that punishment is never in ,scripture regarded as an expression of ,god's love1 but always of ,god's holiness4 ,when we say that we love ,god1 let us make sure that it is the true ,god1 the ,god of holiness1 that we love1 for only this love will make us like him4 ,the moral indignation of a whole universe of holy beings against moral evil1 added to the agonizing self-condemnations of awakened conscience in all the unholy1 is only a faint and small reflection of the awful revulsion of ,god's infinite justice from the impurity and selfishness of his creatures1 and of the intense1 organic1 necessary1 and eternal reaction of his moral being in self-vindication and the punishment of sin2 see ,jer4 #dd3d--8,oh1 do not this abominable thing that ,i hate60 ,num4 #cb3bc--8;be sure your sin will find you out02 ,heb4 #aj3cj1 #ca--8;,for we know him that said1 ,vengeance belongeth unto me1 ,i will recompense4 ,and again1 ,the ,lord shall judge his people4 ,it is a fearful thing to fall into the hands of the living ,god40 ,on justice as an attribute of a moral governor1 see ,n4 ,w4 ,taylor1 ,moral ,government1 #b3bec-bic2 ,owen1 ,dissertation on ,divine ,justice1 in ,works1 #aj3dhc-fbd4 ,,vii4 ,rank and ,relations of the several ,attributes4 ,the attributes have relations to each other4 ,like intellect1 affection and will in man1 no one of them is to be conceived of as exercised separately from the rest4 ,each of the attributes is qualified by all the others4 ,god's love is immutable1 wise1 holy4 ,infinity belongs to ,god's knowledge1 power1 justice4 ,yet this is not to say that one attribute is of as high rank as another4 ,the moral attributes of truth1 love1 holiness1 are worthy of higher reverence from men1 and they are more jealously guarded by ,god1 than the natural attributes of omnipresence1 omniscience1 and omnipotence4 ,and yet even among the moral attributes one stands as supreme4 ,of this and of its supremacy we now proceed to speak4 ,water is not water unless composed of oxygen and hydrogen4 ,oxygen cannot be resolved into hydrogen1 nor hydrogen into oxygen4 ,oxygen has its own character1 though only in combination with hydrogen does it appear in water4 ,will in man never acts without intellect and sensibility1 yet will1 more than intellect or sensibility1 is the manifestation of the man4 ,so when ,god acts1 he manifests not one attribute alone1 but his total moral excellence4 ,yet holiness1 as an attribute of ,god1 has rights peculiar to itself2 it determines the attitude of the affections2 it more than any other faculty constitutes ,god's moral being4 ,clarke1 ,christian ,theology1 #hc1ib--8;,god would not be holy if he were not love1 and could not be love if he were not holy4 ,love is an element in holiness4 ,if this were lacking1 there would be no perfect character as principle of his own action or as standard for us4 ,on the other hand only the perfect being can be love4 ,god must be free from all taint of selfishness in order to be love4 ,holiness requires ,god to act as love1 for holiness is ,god's self-consistency4 ,love is the desire to impart holiness4 ,holiness makes ,god's character the standard for his creatures2 but love1 desiring to impart the best good1 does the same4 ,all work of love is work of holiness1 and all work of holiness is work of love4 ,conflict of attributes is impossible1 because holiness always includes love1 and love always expresses holiness4 ,they never need reconciliation with each other40 ,the general correctness of the foregoing statement is impaired by the vagueness of its conception of holiness4 ,the ,scriptures do not regard holiness as including love1 or make all the acts of holiness to be acts of love4 ,self-affirmation does not include self-impartation1 and sin necessitates an exercise of holiness which is not also an exercise of love4 ,but for the ,cross1 and ,god's suffering for sin of which the ,cross is the expression1 there would be conflict between holiness and love4 ,the wisdom of ,god is most shown1 not in reconciling man and ,god1 but in reconciling the holy ,god with the loving ,god4 #a4 ,holiness the fundamental attribute in ,god4 ,that holiness is the fundamental attribute in ,god1 is evident3 7a7 ,from ,scripture1--in which ,god's holiness is not only most constantly and powerfully impressed upon the attention of man1 but is declared to be the chief subject of rejoicing and adoration in heaven4 ,it is ,god's attribute of holiness that first and most prominently presents itself to the mind of the sinner1 and conscience only follows the method of ,scripture3 #a ,pet4 #a3af--8,ye shall be holy2 for ,i am holy02 ,heb4 #ab3ad--8the sanctification without which no man shall see the lord02 cf4 ,luke #e3h--8;,depart from me2 for ,i am a sinful man1 ,o ,lord40 ,yet this constant insistence upon holiness cannot be due simply to man's present state of sin1 for in heaven1 where there is no sin1 there is the same reiteration3 ,is4 #f3c--8;,holy1 holy1 holy1 is ,jehovah of hosts02 ,rev4 #d3h--8;,holy1 holy1 holy is the ,lord ,god1 the ,almighty40 ,of no other attribute is it said that ,god's throne rests upon it3 ,ps4 #ig3b--8,righteousness and justice are the foundation of his throne02 #ii3d1 #e1 #i--8,the king's strength also loveth justice4444 ,exalt ye ,jehovah our ,god4444 holy is he40 ,we would substitute the word holiness for the word love in the statement of ,newman ,smyth1 ,christian ,ethics1 #de--8,we assume that love is lord in the divine will1 not that the will of ,god is sovereign over his love4 ,god's omnipotence1 as ,dorner would say1 exists for his love40 7b7 ,from our own moral constitution1--in which conscience asserts its supremacy over every other impulse and affection of our nature4 ,as we may be kind1 but must be righteous1 so ,god1 in whose image we are made1 may be merciful1 but must be holy4 ,see ,bishop ,butler's ,sermons upon ,human ,nature1 ,bohn's ed41 #che-dad1 showing 8the supremacy of conscience in the moral constitution of man40 ,we must be just1 before we are generous4 ,so with ,god1 justice must be done always2 mercy is optional with him4 ,he was not under obligation to provide a redemption for sinners3 #b ,pet4 #b3d--8;,god spared not angels when they sinned1 but cast them down to hell40 ,salvation is a matter of grace1 not of debt4 ,shedd1 ,discourses and ,essays1 #bgg-bih--8,the quality of justice is necessary exaction2 but #8the quality of mercy is not 7con7strained' 0 cf4 ,denham3 8,his mirth is forced and strained04 ,god can apply the salvation1 after he has wrought it out1 to whomsoever he will3 ,rom4 #i3ah--8;he hath mercy on whom he will40 ,young1 ,night-,thoughts1 #d3bcc--8;,a ,god all mercy is a ,god unjust40 ,emerson3 8,your goodness must have some edge to it2 else it is none40 ,martineau1 ,study1 #b3ajj--8,no one can be just without subordinating ,pity to the sense of ,right40 ,we may learn of ,god's holiness a priori4 ,even the heathen could say 8,fiat justitia1 ruat clum10 or 8pereat mundus40 ,but1 for our knowledge of ,god's mercy1 we are dependent upon special revelation4 ,mercy1 like omnipotence1 may exist in ,god without being exercised4 ,mercy is not grace but debt1 if ,god owes the exercise of it either to the sinner or to himself2 versus ,g4 ,b4 ,stevens1 in ,new ,eng41 #ahhh3dba-ddc4 8,but justice is an attribute which not only exists of necessity1 but must be exercised of necessity2 because not to exercise it would be injustice02 see ,shedd1 ,dogm4 ,theol41 #a3bah1 #bai1 #chi1 #cij2 #b3djb1 and ,sermons to ,nat4 ,man1 #cff4 ,if it be said that1 by parity of reasoning1 for ,god not to exercise mercy is to show himself unmerciful1--we reply that this is not true so long as higher interests require that exercise to be withheld4 ,i am not unmerciful when ,i refuse to give the poor the money needed to pay an honest debt2 nor is the ,governor unmerciful when he refuses to pardon the condemned and unrepentant criminal4 ,mercy has its conditions1 as we proceed to show1 and it does not cease to be when these conditions do not permit it to be exercised4 ,not so with justice3 justice must always be exercised2 when it ceases to be exercised1 it also ceases to be4 ,the story of the prodigal shows a love that ever reaches out after the son in the far country1 but which is ever conditioned by the father's holiness and restrained from acting until the son has voluntarily forsaken his riotous living4 ,a just father may banish a corrupt son from the household1 yet may love him so tenderly that his banishment causes exquisite pain4 ,e4 ,g4 ,robinson3 8,god1 ,christ and the ,holy ,spirit have a conscience1 that is1 they distinguish between right and wrong40 ,e4 ,h4 ,johnson1 ,syst4 ,theology1 #he1 #hf--8;,holiness is primary as respects benevolence2 for 7a7 ,holiness is itself moral excellence1 while the moral excellence of benevolence can be explained4 7b7 ,holiness is an attribute of being1 while benevolence is an attribute of action2 but action presupposes and is controlled by being4 7c7 ,benevolence must take counsel of holiness1 since for a being to desire aught contrary to holiness would be to wish him harm1 while that which holiness leads ,god to seek1 benevolence finds best for the creature4 7d7 ,the ,mosaic dispensation elaborately symbolized1 and the ,christian dispensation makes provision to meet1 the requirements of holiness as supreme2 ,james #c3ag--#8;,first pure1 then by consequence peaceable4' 0 ,we are 8to do justly10 as well as 8to love kindness1 and to walk humbly with0 our ,god 7,micah #f3h74 ,dr4 ,samuel ,johnson3 8,it is surprising to find how much more kindness than justice society contains40 ,there is a sinful mercy4 ,a ,school ,commissioner finds it terrible work to listen to the pleas of incompetent teachers begging that they may not be dismissed1 and he can nerve himself for it only by remembering the children whose education may be affected by his refusal to do justice4 ,love and pity are not the whole of ,christian duty1 nor are they the ruling attributes of ,god4 7c7 ,from the actual dealings of ,god1--in which holiness conditions and limits the exercise of other attributes4 ,thus1 for example1 in ,christ's redeeming work1 though love makes the atonement1 it is violated holiness that requires it2 and in the eternal punishment of the wicked1 the demand of holiness for self-vindication overbears the pleading of love for the sufferers4 ,love cannot be the fundamental attribute of ,god1 because love always requires a norm or standard1 and this norm or standard is found only in holiness2 ,phil4 #a3i--8;,and this ,i pray1 that your love may abound yet more in knowledge and all discernment02 see ,a4 ,h4 ,strong1 ,christ in ,creation1 #chh-dje4 ,that which conditions all is highest of all4 ,holiness shows itself higher than love1 in that it conditions love4 ,hence ,god's mercy does not consist in outraging his own law of holiness1 but in enduring the penal affliction by which that law of holiness is satisfied4 ,conscience in man is but the reflex of holiness in ,god4 ,conscience demands either retribution or atonement4 ,this demand ,christ meets by his substituted suffering4 ,his sacrifice assuages the thirst of conscience in man1 as well as the demand of holiness in ,god3 ,john #f3ee--8;,for my flesh is meat indeed1 and my blood is drink indeed40 ,see ,shedd1 ,discourses and ,essays1 #bhj1 #bia1 #bib2 ,dogmatic ,theology1 #a3cgg1 #cgh--8,the sovereignty and freedom of ,god in respect to justice relates not to the abolition1 nor to the relaxation1 but to the substitution1 of punishment4 ,it does not consist in any power to violate or waive legal claims4 ,the exercise of the other attributes of ,god is regulated and conditioned by that of justice4444 ,where then is the mercy of ,god1 in case justice is strictly satisfied by a vicarious person8 ,there is mercy in permitting another person to do for the sinner what the sinner is bound to do for himself2 and greater mercy in providing that person2 and still greater mercy in becoming that person40 ,enthusiasm1 like fire1 must not only burn1 but must be controlled4 ,man invented chimneys to keep in the heat but to let out the smoke4 ,we need the walls of discretion and self-control to guide the flaming of our love4 ,the holiness of ,god is the regulating principle of his nature4 ,the ocean of his mercy is bounded by the shores of his justice4 ,even if holiness be ,god's self-love1 in the sense of ,god's self-respect or self-preservation1 still this self-love must condition love to creatures4 ,only as ,god maintains himself in his holiness1 can he have anything of worth to give2 love indeed is nothing but the self-communication of holiness4 ,and if we say1 with ,j4 ,m4 ,whiton1 that self-affirmation in a universe in which ,god is immanent is itself a form of self-impartation1 still this form of self-impartation must condition and limit that other form of self-impartation which we call love to creatures4 ,see ,thomasius1 ,christi ,person und ,werk1 #a3acg-aee1 #cdf-cec2 ,patton1 art4 on ,retribution and the ,divine ,goodness1 in ,princeton ,rev41 ,jan4 #ahgh3h-af2 ,owen1 ,dissertation on the ,divine ,justice1 in ,works1 #aj3 #dhc-fbd4 7d7 ,from ,god's eternal purpose of salvation1--in which justice and mercy are reconciled only through the foreseen and predetermined sacrifice of ,christ4 ,the declaration that ,christ is 8the ,lamb 444 slain from the foundation of the world0 implies the existence of a principle in the divine nature which requires satisfaction1 before ,god can enter upon the work of redemption4 ,that principle can be none other than holiness4 ,since both mercy and justice are exercised toward sinners of the human race1 the otherwise inevitable antagonism between them is removed only by the atoning death of the ,god-man4 ,their opposing claims do not impair the divine blessedness1 because the reconciliation exists in the eternal counsels of ,god4 ,this is intimated in ,rev4 #ac3h--8the ,lamb that hath been slain from the foundation of the world40 ,this same reconciliation is alluded to in ,ps4 #he3aj--8,mercy and truth are met together2 ,righteousness and peace have kissed each other02 and in ,rom4 #c3bf--8that he might himself be just1 and the justifier of him that hath faith in ,jesus40 ,the atonement1 then1 if man was to be saved1 was necessary1 not primarily on man's account1 but on ,god's account4 ,shedd1 ,discourses and ,essays1 #bgi--,the sacrifice of ,christ was an 8atonement ab intra1 a self-oblation on the part of ,deity himself1 by which to satisfy those immanent and eternal imperatives of the divine nature which without it must find their satisfaction in the punishment of the transgressor1 or else be outraged40 ,thus ,god's word of redemption1 as well as his word of creation1 is forever 8settled in heaven0 7,ps4 #aai3hi74 ,its execution on the cross was 8according to the pattern0 on high4 ,the ,mosaic sacrifice prefigured the sacrifice of ,christ2 but the sacrifice of ,christ was but the temporal disclosure of an eternal fact in the nature of ,god4 ,see ,kreibig1 ,vershnung1 #aee1 #aef4 ,god requires satisfaction because he is holiness1 but he makes satisfaction because he is love4 ,the ,judge himself1 with all his hatred of transgression1 still loves the transgressor1 and comes down from the bench to take the criminal's place and bear his penalty4 ,but this is an eternal provision and an eternal sacrifice4 ,heb4 #i3ad--8the blood of ,christ1 who through the eternal ,spirit offered himself without blemish unto ,god40 ,matheson1 ,voices of the ,spirit1 #bae1 #baf--8;,christ's sacrifice was offered through the ,spirit4 ,it was not wrung from a reluctant soul through obedience to outward law2 it came from the inner heart1 from the impulse of undying love4 ,it was a completed offering before ,calvary began2 it was seen by the ,father before it was seen by the world4 ,it was finished in the ,spirit1 ere it began in the flesh1 finished in the hour when ,christ exclaimed3 #8not as ,i will1 but as thou wilt' 7,mat4 #bf3ci740 ,lang1 ,homer1 #ejf--8;,apollo is the bringer of pestilence and the averter of pestilence1 in accordance with the well-known rule that the two opposite attributes should be combined in the same deity40 ,lord ,bacon1 ,confession of ,faith3 8,neither angel1 man nor world1 could stand or can stand one moment in ,god's sight without beholding the same in the face of a ,mediator2 and therefore before him1 with whom all things are present1 the ,lamb of ,god was slain before all worlds2 without which eternal counsel of his1 it was impossible for him to have descended to any work of creation40 ,orr1 ,christian ,view of ,god and the ,world1 #hai--8;,creation is built on redemption lines0--which is to say that incarnation and atonement were included in ,god's original design of the world4 #b4 ,the holiness of ,god the ground of moral obligation4 ,a4 ,erroneous ,views4 ,the ground of moral obligation is not 7a7 ,in power1--whether of civil law 7,hobbes1 ,gassendi71 or of divine will 7,occam1 ,descartes74 ,we are not bound to obey either of these1 except upon the ground that they are right4 ,this theory assumes that nothing is good or right in itself1 and that morality is mere prudence4 ,civil law3 ,see ,hobbes1 ,leviathan1 part i1 chap4 #f and #ac2 part ii1 chap4 #cj2 ,gassendi1 ,opera1 #f3abj4 ,upon this view1 might makes right2 the laws of ,nero are always binding2 a man may break his promise when civil law permits2 there is no obligation to obey a father1 a civil governor1 or ,god himself1 when once it is certain that the disobedience will be hidden1 or when the offender is willing to incur the punishment4 ,martineau1 ,seat of ,authority1 #fg--8,mere magnitude of scale carries no moral quality2 nor could a whole population of devils by unanimous ballot confer righteousness upon their will1 or make it binding upon a single ,abdiel40 ,robert ,browning1 ,christmas ,eve1 xvii--8,justice1 good1 and truth were still ,divine if1 by some demon's will1 ,hatred and wrong had been proclaimed ,law through the world1 and right misnamed40 ,divine will3 ,see ,occam1 lib4 #b1 qus4 #ai 7quoted in ,porter1 ,moral ,science1 #abe72 ,descartes 7referred to in ,hickok1 ,moral ,science1 #bg1 #bh72 ,martineau1 ,types1 #adh--8;,descartes held that the will of ,god is not the revealer but the inventor of moral distinctions4 ,god could have made ,euclid a farrago of lies1 and ,satan a model of moral perfection40 ,upon this view1 right and wrong are variable quantities4 ,duns ,scotus held that ,god's will makes not only truth but right4 ,god can make lying to be virtuous and purity to be wrong4 ,if ,satan were ,god1 we should be bound to obey him4 ,god is essentially indifferent to right and wrong1 good and evil4 ,we reply that behind the divine will is the divine nature1 and that in the moral perfection of that nature lies the only ground of moral obligation4 ,god pours forth his love and exerts his power in accordance with some determining principle in his own nature4 ,that principle is not happiness4 ,finney1 ,syst4 ,theology1 #icf1 #icg--8;,could ,god's command make it obligatory upon us to will evil to him8 ,if not1 then his will is not the ground of moral obligation4 ,the thing that is most valuable1 namely1 the highest good of ,god and of the universe must be both the end and the ground4 ,it is the divine reason and not the divine will that perceives and affirms the law of conduct4 ,the divine will publishes1 but does not originate1 the rule4 ,god's will could not make vice to be virtuous40 ,as between power or utility on the one hand1 and right on the other hand1 we must regard right as the more fundamental4 ,we do not1 however1 as will be seen further on1 place the ground of moral obligation even in right1 considered as an abstract principle2 but place it rather in the moral excellence of him who is the personal ,right and therefore the source of right4 ,character obliges1 and the master often bows in his heart to the servant1 when this latter is the nobler man4 7b7 ,nor in utility1--whether our own happiness or advantage present or eternal 7,paley71 for supreme regard for our own interest is not virtuous2 or the greatest happiness or advantage to being in general 7,edwards71 for we judge conduct to be useful because it is right1 not right because it is useful4 ,this theory would compel us to believe that in eternity past ,god was holy only because of the good he got from it1--that is1 there was no such thing as holiness in itself1 and no such thing as moral character in ,god4 ,our own happiness3 ,paley1 ,mor4 and ,pol4 ,philos41 book i1 chap4 vii--8,virtue is the doing good to mankind1 in obedience to the will of ,god1 and for the sake of everlasting happiness40 ,this unites 7a7 and 7b74 ,john ,stuart ,mill and ,dr4 ,n4 ,w4 ,taylor held that our own happiness is the supreme end4 ,these writers indeed regard the highest happiness as attained only by living for others 7,mill's altruism71 but they can assign no reason why one who knows no other happiness than the pleasures of sense should not adopt the maxim of ,epicurus1 who1 according to ,lucretius1 taught that 8ducit quemque voluptas40 ,this theory renders virtue impossible2 for a virtue which is mere regard to our own interest is not virtue but prudence4 8,we have a sense of right and wrong independently of all considerations of happiness or its loss40 ,james ,mill held that the utility is not the criterion of the morality but itself constitutes the morality4 ,g4 ,b4 ,foster well replies that virtue is not mere egoistic sagacity1 and the moral act is not simply a clever business enterprise4 ,all languages distinguish between virtue and prudence4 ,to say that the virtues are great utilities is to confound the effect with the cause4 ,carlyle says that a man can do without happiness4 ,browning1 ,red ,cotton ,nightcap ,country3 8,thick heads ought to recognize ,the devil1 that old stager1 at his trick ,of general utility1 who leads ,downward perhaps1 but fiddles all the way40 ,this is the morality of ,mother ,goose3 8,he put in his thumb1 ,and pulled out a plum1 ,and said1 #8,what a good boy am ,i6' 0 ,e4 ,g4 ,robinson1 ,principles and ,practice of ,morality1 #afj--8,utility has nothing ultimate in itself1 and therefore can furnish no ground of obligation4 ,utility is mere fitness of one thing to minister to something else40 ,to say that things are right because they are useful1 is like saying that things are beautiful because they are pleasing4 ,martineau1 ,types of ,ethical ,theory1 #b3agj1 #eaa1 #eef--8,the moment the appetites pass into the self-conscious state1 and become ends instead of impulses1 they draw to themselves terms of censure4444 ,so intellectual conscientiousness1 or strict submission of the mind to evidence1 has its inspiration in pure love of truth1 and would not survive an hour if entrusted to the keeping either of providence or of social affection4444 ,instincts1 which provide for they know not what1 are proof that want is the original impulse to action1 instead of pleasure being the end40 ,on the happiness theory1 appeals to self-interest on behalf of religion ought to be effective1--as a matter of fact few are moved by them4 ,dewey1 ,psychology1 #cjj1 #cfb--8;,emotion turned inward eats up itself4 ,live on feelings rather than on the things to which feelings belong1 and you defeat your own end1 exhaust your power of feeling1 commit emotional suicide4 ,hence arise cynicism1 the nil admirari spirit1 restless searching for the latest sensation4 ,the only remedy is to get outside of self1 to devote self to some worthy object1 not for feeling's sake but for the sake of the object4444 ,we do not desire an object because it gives us pleasure1 but it gives us pleasure because it satisfies the impulse which1 in connection with the idea of the object1 constitutes the desire4444 ,pleasure is the accompaniment of the activity or development of the self40 ,salter1 ,first ,steps in ,philosophy1 #aej--8;,it is right to aim at happiness4 ,happiness is an end4 ,utilitarianism errs in making happiness the only and the highest end4 ,it exalts a state of feeling into the supremely desirable thing4 ,intuitionalism gives the same place to a state of will4 ,the truth includes both4 ,the true end is the highest development of being1 self and others1 the realization of the divine idea1 ,god in man40 ,bowne1 ,principles of ,ethics1 #if--8,the standard of appeal is not the actual happiness of the actual man but the normal happiness of the normal man4444 ,happiness must have a law4 ,but then also the law must lead to happiness4444 ,the true ethical aim is to realize the good4 ,but then the contents of this good have to be determined in accordance with an inborn ideal of human worth and dignity4444 ,not all good1 but the true good1 not the things which please1 but the things which should please1 are to be the aim of action40 ,bixby1 ,crisis of ,morals1 #bbc--8,the ,utilitarian is really asking about the wisest method of embodying the ideal4 ,he belongs to that second stage in which the moral artist considers through what material and in what form and color he may best realize his thought4 ,what the ideal is1 and why it is the highest1 he does not tell us4 ,morality begins1 not in feeling1 but in reason4 ,and reason is impersonal4 ,it discerns the moral equality of personalities40 ,genung1 ,epic of the ,inner ,life1 #bj--;,job speaks out his character like one of ,robert ,browning's heroes4 ,he teaches that 8there is a service of ,god which is not work for reward3 it is a heart-loyalty1 a hunger after ,god's presence1 which survives loss and chastisement2 which in spite of contradictory seeming cleaves to what is godlike as the needle seeks the pole2 and which reaches up out of the darkness and hardness of this life into the light and love beyond40 ,greatest good of being3 ,not only ,edwards1 but ,priestley1 ,bentham1 ,dwight1 ,finney1 ,hopkins1 ,fairchild1 hold this view4 ,see ,edwards1 ,works1 #b3bfa-cjd--8,virtue is benevolence toward being in general02 ,dwight1 ,theology1 #c3aej-afb--8,utility the foundation of ,virtue02 ,hopkins1 ,law of ,love1 #g-bh2 ,fairchild1 ,moral ,philosophy2 ,finney1 ,syst4 ,theol41 #db-ace4 ,this theory regards good as a mere state of the sensibility1 instead of consisting in purity of being4 ,it forgets that in eternity past 8love for being in general0 simply ,god's self-love1 or ,god's regard for his own happiness4 ,this implies that ,god is holy only for a purpose2 he is bound to be unholy1 if greater good would result2 that is1 holiness has no independent existence in his nature4 ,we grant that a thing is often known to be right by the fact that it is useful2 but this is very different from saying that its usefulness makes it right4 8,utility is only the setting of the diamond1 which marks1 but does not make1 its value40 8,if utility be a criterion of rectitude1 it is only because it is a revelation of the divine nature40 ,see ,british ,quarterly1 ,july1 #ahgg1 on ,matthew ,arnold and ,bishop ,butler4 ,bp4 ,butler1 ,nature of ,virtue1 in ,works1 ,bohn's ed41 #ccd--8;,benevolence is the true self-love40 ,love and holiness are obligatory in themselves1 and not because they promote the general good4 ,cicero well said that they who confounded the honestum with the utile deserved to be banished from society4 ,see criticism on ,porter's ,moral ,science1 in ,lutheran ,quarterly1 ,apr4 #ahhe3cbe-cca2 also ,f4 ,l4 ,patton1 on ,metaphysics of ,oughtness1 in ,presb4 ,rev41 #ahhf3abg-aej4 ,encyc4 ,britannica1 #g3fij1 on ,jonathan ,edwards--8,being in general1 being without any qualities1 is too abstract a thing to be the primary cause of love4 ,the feeling which ,edwards refers to is not love1 but awe or reverence1 and moreover necessarily a blind awe4 ,properly stated therefore1 true virtue1 according to ,edwards1 would consist in a blind awe of being in general1--only this would be inconsistent with his definition of virtue as existing in ,god4 ,in reality1 as he makes virtue merely the second object of love1 his theory becomes identical with that utilitarian theory with which the names of ,hume1 ,bentham and ,mill are associated40 ,hodge1 ,essays1 #bge--8;,if obligation is due primarily to being in general1 then there is no more virtue in loving ,god--willing his good--than there is in loving ,satan4 ,but love to ,christ differs in its nature from benevolence toward the devil40 ,plainly virtue consists1 not in love for mere being1 but in love for good being1 or in other words1 in love for the holy ,god4 ,not the greatest good of being1 but the holiness of ,god1 is the ground of moral obligation4 ,dr4 ,e4 ,a4 ,park interprets the ,edwardian theory as holding that virtue is love to all beings according to their value1 love of the greater therefore more than the less1 8love to particular beings in a proportion compounded of the degree of being and the degree of virtue or benevolence to being which they have40 ,love is choice4 ,happiness1 says ,park1 is not the sole good1 much less the happiness of creatures4 ,the greatest good is holiness1 though the last good aimed at is happiness4 ,holiness is disinterested love--free choice of the general above the private good4 ,but we reply that this gives us no reason or standard for virtue4 ,it does not tell us what is good nor why we should choose it4 ,martineau1 ,types1 #b3gj1 #gg1 #dga1 #dhd--8,why should ,i promote the general well-being8 ,why should ,i sacrifice myself for others8 ,only because this is godlike4 ,it ,would never have been prudent to do right1 had it not been something infinitely more4444 ,it is not fitness that makes an act moral1 but it is its morality that makes it fit40 ,herbert ,spencer must be classed as a utilitarian4 ,he says that justice requires that 8every man be free to do as he wills provided he infringes not the equal freedom of every other man40 ,but1 since this would permit injury to another by one willing to submit to injury in return1 ,mr4 ,spencer limits the freedom to 8such actions as subserve life40 ,this is practically equivalent to saying that the greatest sum of happiness is the ultimate end4 ,on ,jonathan ,edwards1 see ,robert ,hall1 ,works1 #a3dc sq42 ,alexander1 ,moral ,science1 #aid-aih2 ,bib4 ,repertory 7,princeton ,review71 #be3bb2 ,bib4 ,sacra1 #i3agf1 #aig2 #aj3djc1 #gje4 7c7 ,nor in the nature of things 7,price71--whether by this we mean their fitness 7,clarke71 truth 7,wollaston71 order 7,jouffroy71 relations 7,wayland71 worthiness 7,hickok71 sympathy 7,adam ,smith71 or abstract right 7,haven and ,alexander72 for this nature of things is not ultimate1 but has its ground in the nature of ,god4 ,we are bound to worship the highest2 if anything exists beyond and above ,god1 we are bound to worship that1--that indeed is ,god4 ,see ,wayland1 ,moral ,science1 #cc-dh2 ,hickok1 ,moral ,science1 #bg-cd2 ,haven1 ,moral ,philosophy1 #bg-ej2 ,alexander1 ,moral ,science1 #aei-aih4 ,in opposition to all the forms of this theory1 we urge that nothing exists independently of or above ,god4 8,if the ground of morals exist independently of ,god1 either it has ultimately no authority1 or it usurps the throne of the ,almighty4 ,any rational being who kept the law would be perfect without ,god1 and the moral centre of all intelligences would be outside of ,god0 7,talbot74 ,god is not a ,jupiter controlled by ,fate4 ,he is subject to no law but the law of his own nature4 ,noblesse oblige1--character rules1--purity is the highest4 ,and therefore to holiness all creatures1 voluntarily or involuntarily1 are constrained to bow4 ,hopkins1 ,law of ,love1 #gg--8,right and wrong have nothing to do with things1 but only with actions2 nothing to do with any nature of things existing necessarily1 but only with the nature of persons40 ,another has said3 8,the idea of right cannot be original1 since right means conformity to some standard or rule40 ,this standard or rule is not an abstraction1 but an existing being--the infinitely perfect ,god4 ,faber3 8,for right is right1 since ,god is ,god2 ,and right the day must win2 ,to doubt would be disloyalty1 ,to falter would be sin40 ,tennyson3 8,and because right is right1 to follow right ,were wisdom in the scorn of consequence40 ,right is right1 and ,i should will the right1 not because ,god wills it1 but because ,god is it4 ,e4 ,g4 ,robinson1 ,principles and ,practice of ,morality1 #agh-ahj--8,utility and relations simply reveal the constitution of things and so represent ,god4 ,moral law was not made for purposes of utility1 nor do relations constitute the reason for obligation4 ,they only show what the nature of ,god is who made the universe and revealed himself in it4 ,in his nature is found the reason for morality40 ,s4 ,s4 ,times1 ,oct4 #ag1 #ahia--8,only that is level which conforms to the curvature of the earth's surface4 ,a straight line tangent to the earth's curve would at its ends be much further from the earth's centre than at its middle4 ,now equity means levelness4 ,the standard of equity is not an impersonal thing1 a 'nature of things' outside of ,god4 ,equity or righteousness is no more to be conceived independently of the divine centre of the moral world than is levelness comprehensible apart from the earth's centre40 ,since ,god finds the rule and limitation of his action solely in his own being1 and his love is conditioned by his holiness1 we must differ from such views as that of ,moxom3 8,whether we define ,god's nature as perfect holiness or perfect love is immaterial1 since his nature is manifested only through his action1 that is1 through his relation to other beings4 ,most of our reasoning on the divine standard of righteousness1 or the ultimate ground of moral obligation1 is reasoning in a circle1 since we must always go back to ,god for the principle of his action2 which principle we can know only by means of his action4 ,god1 the perfectly righteous ,being1 is the ideal standard of human righteousness4 ,righteousness in man therefore is conformity to the nature of ,god4 ,god1 in agreement with his perfect nature1 always wills the perfectly good toward man4 ,his righteousness is an expression of his love2 his love is a manifestation of his righteousness40 ,so ,newman ,smyth3 8,righteousness is the eternal genuineness of the divine love4 ,it is not therefore an independent excellence1 to be contrasted with1 or even put in opposition to1 benevolence2 it is an essential part of love40 ,in reply to which we urge as before that that which is the object of love1 that which limits and conditions love1 that which furnishes the norm and reason for love1 cannot itself be love1 nor hold merely equal rank with love4 ,a double standard is as irrational in ethics as in commerce1 and it leads in ethics to the same debasement of the higher values1 and the same unsettling of relations1 as has resulted in our currency from the attempt to make silver regulate gold at the same time that gold regulates silver4 ,b4 ,the ,scriptural ,view4--,according to the ,scriptures1 the ground of moral obligation is the holiness of ,god1 or the moral perfection of the divine nature1 conformity to which is the law of our moral being 7,robinson1 ,chalmers1 ,calderwood1 ,gregory1 ,wuttke74 ,we show this3 7a7 ,from the commands3 8,ye shall be holy10 where the ground of obligation assigned is simply and only3 8for ,i am holy0 7#a ,pet4 #a3af72 and 8,ye therefore shall be perfect10 where the standard laid down is3 8as your heavenly ,father is perfect0 7,mat4 #e3dh74 ,here we have an ultimate reason and ground for being and doing right1 namely1 that ,god is right1 or1 in other words1 that holiness is his nature4 7b7 ,from the nature of the love in which the whole law is summed up 7,mat4 #bb3cg--8,thou shalt love the ,lord thy ,god02 ,rom4 #ac3aj--8love therefore is the fulfilment of the law074 ,this love is not regard for abstract right or for the happiness of being1 much less for one's own interest1 but it is regard for ,god as the fountain and standard of moral excellence1 or in other words1 love for ,god as holy4 ,hence this love is the principle and source of holiness in man4 7c7 ,from the example of ,christ1 whose life was essentially an exhibition of supreme regard for ,god1 and of supreme devotion to his holy will4 ,as ,christ saw nothing good but what was in ,god 7,mark #aj3ah--8none is good save one1 even ,god071 and did only what he saw the ,father do 7,john #e3ai2 see also #cj--8;,i seek not mine own will1 but the will of him that sent me071 so for us1 to be like ,god is the sum of all duty1 and ,god's infinite moral excellence is the supreme reason why we should be like him4 ,for statements of the correct view of the ground of moral obligation1 see ,e4 ,g4 ,robinson1 ,principles and ,practice of ,morality1 #ach-ahj2 ,chalmers1 ,moral ,philosophy1 #dab-dbj2 ,calderwood1 ,moral ,philosophy2 ,gregory1 ,christian ,ethics1 #aab-abb2 ,wuttke1 ,christian ,ethics1 #b3hj-ajg2 ,talbot1 ,ethical ,prolegomena1 in ,bap4 ,quar41 ,july1 #ahgg3beg-bgd--8,the ground of all moral law is the nature of ,god1 or the ethical nature of ,god in relation to the like nature in man1 or the imperativeness of the divine nature40 ,plato3 8,the divine will is the fountain of all efficiency2 the divine reason is the fountain1 of all law2 the divine nature is the fountain of all virtue40 ,if it be said that ,god is love as well as holiness1 we ask3 ,love to what8 ,and the only answer is3 ,love to the right1 or to holiness4 ,to ask why right is a good1 is no more sensible than to ask why happiness is a good4 ,there must be something ultimate4 ,schiller said there are people who want to know why ten is not twelve4 ,we cannot study character apart from conduct1 nor conduct apart from character4 ,but this does not prevent us from recognizing that character is the fundamental thing and that conduct is only the expression of it4 ,the moral perfection of the divine nature includes truth and love1 but since it is holiness that conditions the exercise of every other attribute1 we must conclude that holiness is the ground of moral obligation4 ,infinity also unites with holiness to make it the perfect ground1 but since the determining element is holiness1 we call this1 and not infinity1 the ground of obligation4 ,j4 ,h4 ,harris1 ,baccalaureate ,sermon1 ,bucknell ,university1 #ahij--8;,as holiness is the fundamental attribute of ,god1 so holiness is the supreme good of man4 ,aristotle perceived this when he declared the chief good of man to be energizing according to virtue4 ,christianity supplies the ,holy ,spirit and makes this energizing possible40 ,holiness is the goal of man's spiritual career2 see #a ,thess4 #c3ac--8to the end he may establish your hearts unblamable in holiness before our ,god and ,father40 ,arthur ,h4 ,hallam1 in ,john ,brown's ,rab and his ,friends1 #bgb--8;,holiness and happiness are two notions of one thing4444 ,unless therefore the heart of a created being is at one with the heart of ,god1 it cannot but be miserable40 ,it is more true to say that holiness and happiness are1 as cause and effect1 inseparably bound together4 ,martineau1 ,types1 #a3xvi2 #b3gj-gg--8,two classes of facts it is indispensable for us to know3 what are the springs of voluntary conduct1 and what are its effects02 ,study1 #a3bf--8;,ethics must either perfect themselves in ,religion1 or disintegrate themselves into ,hedonism40 ,william ,law remarks3 8,ethics are not external but internal4 ,the essence of a moral act does not lie in its result1 but in the motive from which it springs4 ,and that again is good or bad1 according as it conforms to the character of ,god40 ,for further discussion of the subject see our chapter on ,the ,law of ,god4 ,see also ,thornwell1 ,theology1 #a3cfc-cgc2 ,hinton1 ,art of ,thinking1 #dg-fb2 ,goldwin ,smith1 in ,contemporary ,review1 ,march1 #ahhb1 and ,jan4 #ahhd2 ,h4 ,b4 ,smith1 ,system of ,theology1 #aie-bca1 esp4 #bbc4 ,chapter ,,ii4 ,doctrine ,of ,the ,trinity4 ,in the nature of the one ,god there are three eternal distinctions which are represented to us under the figure of persons1 and these three are equal4 ,this tripersonality of the ,godhead is exclusively a truth of revelation4 ,it is clearly1 though not formally1 made known in the ,new ,testament1 and intimations of it may be found in the ,old4 ,the doctrine of the ,trinity may be expressed in the six following statements3 #a4 ,in ,scripture there are three who are recognized as ,god4 #b4 ,these three are so described in ,scripture that we are compelled to conceive of them as distinct persons4 #c4 ,this tripersonality of the divine nature is not merely economic and temporal1 but is immanent and eternal4 #d4 ,this tripersonality is not tritheism2 for while there are three persons1 there is but one essence4 #e4 ,the three persons1 ,father1 ,son and ,holy ,spirit1 are equal4 #f4 ,inscrutable yet not self-contradictory1 this doctrine furnishes the key to all other doctrines4--,these statements we proceed now to prove and to elucidate4 ,reason shows us the ,unity of ,god2 only revelation shows us the ,trinity of ,god1 thus filling out the indefinite outlines of this ,unity and vivifying it4 ,the term 8,trinity0 is not found in ,scripture1 although the conception it expresses is ,scriptural4 ,the invention of the term is ascribed to ,tertullian4 ,the ,montanists first defined the personality of the ,spirit1 and first formulated the doctrine of the ,trinity4 ,the term 8,trinity0 is not a metaphysical one4 ,it is only a designation of four facts3 7#a7 the ,father is ,god2 7#b7 the ,son is ,god2 7#c7 the ,spirit is ,god2 7#d7 there is but one ,god4 ,park3 8,the doctrine of the ,trinity does not on the one hand assert that three persons are united in one person1 or three beings in one being1 or three ,gods in one ,god 7tritheism72 nor on the other hand that ,god merely manifests himself in three different ways 7modal trinity1 or trinity of manifestations72 but rather that there are three eternal distinctions in the substance of ,god40 ,smyth1 preface to ,edwards1 ,observations on the ,trinity3 8,the church doctrine of the ,trinity affirms that there are in the ,godhead three distinct hypostases or subsistences--the ,father1 the ,son and the ,holy ,spirit--each possessing one and the same divine nature1 though in a different manner4 ,the essential points are 7#a7 the unity of essence2 7#b7 the reality of immanent or ontological distinctions40 ,see ,park on ,edwards's ,view of the ,trinity1 in ,bib4 ,sac41 ,april1 #ahha3ccc4 ,princeton ,essays1 #a3bh--8,there is one ,god2 ,father1 ,son1 and ,holy ,spirit are this one ,god2 there is such a distinction between ,father1 ,son and ,holy ,spirit as to lay a sufficient ground for the reciprocal use of the personal pronouns40 ,joseph ,cook3 87#a7 ,the ,father1 the ,son1 and the ,holy ,ghost are one ,god2 7#b7 each has a peculiarity incommunicable to the others2 7#c7 neither is ,god without the others2 7#d7 each1 with the others1 is ,god40 ,we regard the doctrine of the ,trinity as implicitly held by the apostles and as involved in the ,new ,testament declarations with regard to ,father1 ,son and ,holy ,spirit1 while we concede that the doctrine had not by the ,new ,testament writers been formulated4 ,they held it1 as it were in solution2 only time1 reflection1 and the shock of controversy and opposition1 caused it to crystalize into definite and dogmatic form4 ,chadwick1 ,old and ,new ,unitarianism1 #ei1 #fj1 claims that the ,jewish origin of ,christianity shows that the ,jewish ,messiah could not originally have been conceived of as divine4 ,if ,jesus had claimed this1 he would not have been taken before ,pilate1--the ,jews would have dispatched him4 ,the doctrine of the ,trinity1 says ,chadwick1 was not developed until the ,council of ,nice1 #cbe4 ,e4 ,g4 ,robinson3 8,there was no doctrine of the ,trinity in the ,patristic period1 as there was no doctrine of the ,atonement before ,anselm40 ,the ,outlook1 ,notes and ,queries1 ,march #cj1 #aija--8,the doctrine of the ,trinity cannot be said to have taken final shape before the appearance of the so-called ,athanasian ,creed in the #hth or #ith century4 ,the ,nicene ,creed1 formulated in the #dth century1 is termed by ,dr4 ,schaff1 from the orthodox point of view1 #8semi-trinitarian4' ,the earliest time known at which ,jesus was deified was1 after the ,new ,testament writers1 in the letters of ,ignatius1 at the beginning of the second century40 ,gore1 ,incarnation1 #agi--8,the doctrine of the ,trinity is not so much heard1 as overheard1 in the statements of ,scripture40 ,george ,p4 ,fisher quotes some able and pious friend of his as saying3 8,what meets us in the ,new ,testament is the disjecta membra of the ,trinity40 ,g4 ,b4 ,foster3 8,the doctrine of the ,trinity is the ,christian attempt to make intelligible the personality of ,god without dependence upon the world40 ,charles ,kingsley said that1 whether the doctrine of the ,trinity is in the ,bible or no1 it ought to be there1 because our spiritual nature cries out for it4 ,shedd1 ,dogmatic ,theology1 #a3bej--8,though the doctrine of the ,trinity is not discoverable by human reason1 it is susceptible of a rational defense1 when revealed40 ,on ,new ,england ,trinitarianism1 see ,new ,world1 ,june1 #ahif3bgb-bie--;art4 by ,levi ,l4 ,paine4 ,he says that the last phase of it is represented by ,phillips ,brooks1 ,james ,m4 ,whiton and ,george ,a4 ,gordon4 ,these hold to the essential divineness of humanity and preminently of ,christ1 the unique representative of mankind1 who was1 in this sense1 a true incarnation of ,deity4 ,see also1 ,l4 ,l4 ,paine1 ,evolution of ,trinitarianism1 #ada1 #bhg4 ,neander declared that the ,trinity is not a fundamental doctrine of ,christianity4 ,he was speaking however of the speculative1 metaphysical form which the doctrine has assumed in theology4 ,but he speaks very differently of the devotional and practical form in which the ,scriptures present it1 as in the baptismal formula and in the apostolic benediction4 ,in regard to this he says3 8,we recognize therein the essential contents of ,christianity summed up in brief40 ,whiton1 ,gloria ,patri1 #aj1 #aa1 #ee1 #ia1 #ib--8;,god transcendent1 the ,father1 is revealed by ,god immanent1 the ,son4 ,this one nature belongs equally to ,god1 to ,christ1 and to mankind1 and in this fact is grounded the immutableness of moral distinctions and the possibility of moral progress4444 ,the immanent life of the universe is one with the transcendent ,power2 the filial stream is one with its paternal ,fount4 ,to ,christ supremely belongs the name of ,son1 which includes all that life that is begotten of ,god4 ,in ,christ the before unconscious ,sonship of the world awakes to consciousness of the ,father4 ,the ,father is the ,life transcendent1 above all2 the ,son is ,life immanent1 through all2 the ,holy ,spirit is the ,life individualized1 in all4 ,in ,christ we have collectivism2 in the ,holy ,spirit we have individualism2 as ,bunsen says3 #8,the chief power in the world is personality4' 0 ,for treatment of the whole doctrine1 see ,dorner1 ,system of ,doctrine1 #a3cdd-dfe2 ,twesten1 ,dogmatik1 and translation in ,bib4 ,sac41 #c3ejb2 ,ebrard1 ,dogmatik1 #a3ade-aii2 ,thomasius1 ,christi ,person und ,werk1 #a3eg-ace2 ,kahnis1 ,dogmatik1 #c3bjc-bbi2 ,shedd1 ,dogm4 ,theol41 #a3bdh-ccc1 and ,history of ,doctrine1 #a3bdf-che2 ,farrar1 ,science and ,theology1 #ach2 ,schaff1 ,nicene ,doctrine of the ,holy ,trinity1 in ,theol4 ,eclectic1 #d3bji4 ,for the ,unitarian view1 see ,norton1 ,statement of ,reasons1 and ,j4 ,f4 ,clarke1 ,truths and ,errors of ,orthodoxy4 ,i4 ,in ,scriptures there are ,three who are recognized as ,god4 #a4 ,proofs from the ,new ,testament4 ,a4 ,the ,father is recognized as ,god4 ,the ,father is recognized as ,god1--and that in so great a number of passages 7such as ,john #f3bg--8;him the ,father1 even ,god1 hath sealed10 and #a ,pet4 #a3b--8;foreknowledge of ,god the ,father07 that we need not delay to adduce extended proof4 ,b4 ,jesus ,christ is recognized as ,god4 7a7 ,he is expressly called ,god4 ,in ,john #a3a-- --the absence of the article shows to be the predicate 7cf4 #d3bd-- 74 ,this predicate precedes the verb by way of emphasis1 to indicate progress in the thought 8the ,logos was not only with ,god1 but was ,god0 7see ,meyer and ,luthardt1 ,comm4 in loco74 8,only can be the subject1 for in the whole ,introduction the question is1 not who ,god is1 but who the ,logos is0 7,godet74 ,westcott in ,bible ,commentary1 in loco--8,the predicate stands emphatically first4 ,it is necessarily without the article1 inasmuch as it describes the nature of the ,word and does not identify his person4 ,it would be pure ,sabellianism to say3 #8,the ,word was 4' ,thus in verse #a we have set forth the ,word in his absolute eternal being1 7a7 his existence3 beyond time2 7b7 his personal existence3 in active communion with ,god2 7c7 his nature3 ,god in essence40 ,marcus ,dods1 in ,expositor's ,greek ,testament1 in loco3 8,the ,word is distinguishable from ,god1 yet --the word was ,god1 of divine nature2 not #8a ,god1' which to a ,jewish ear would have been abominable1 nor yet identical with all that can be called ,god1 for then the article would have been inserted 7cf4 #a ,john #c3d740 ,in ,john #a3ah1 --8the only begotten ,god0--must be regarded as the correct reading1 and as a plain ascription of absolute ,deity to ,christ4 ,he is not simply the only revealer of ,god1 but he is himself ,god revealed4 ,john #a3ah--8,no man hath seen ,god at any time2 the only begotten ,god1 who is in the bosom of the ,father1 he hath declared him40 ,in this passage1 although ,tischendorf 7#hth ed47 has 1 ,westcott and ,hort 7with 99,,bc99,l ,pesh4 ,syr47 read and the ,rev4 ,vers4 puts 8the only begotten ,god0 in the margin1 though it retains 8the only begotten ,son0 in the text4 ,harnack says the reading is 8established beyond contradiction02 see ,westcott1 ,bib4 ,com4 on ,john1 pages #cb1 #cc4 ,here then we have a new and unmistakable assertion of the deity of ,christ4 ,meyer says that the apostles actually call ,christ ,god only in ,john #a3a and #bj3bh1 and that ,paul never so recognizes him4 ,but ,meyer is able to maintain his position only by calling the doxologies to ,christ1 in #b ,tim4 #d3ah1 ,heb4 #ac3ba and #b ,pet4 #c3ah1 post-apostolic4 ,see ,thayer1 ,n4 ,t4 ,lexicon1 on 1 and on 4 ,in ,john #bj3bh1 the address of ,thomas --8,my ,lord and my ,god0--since it was unrebuked by ,christ1 is equivalent to an assertion on his own part of his claim to ,deity4 ,john #bj3bh--8,thomas answered and said unto him1 ,my ,lord and my ,god40 ,this address cannot be interpreted as a sudden appeal to ,god in surprise and admiration1 without charging the apostle with profanity4 ,nor can it be considered a mere exhibition of overwrought enthusiasm1 since it was accepted by ,christ4 ,contrast the conduct of ,paul and ,barnabas when the heathen at ,lystra were bringing sacrifice to them as ,jupiter and ,mercury 7,acts #ad3aa-ah74 ,the words of ,thomas1 as addressed directly to ,christ and as accepted by ,christ1 can be regarded only as a just acknowledgment on the part of ,thomas that ,christ was his ,lord and his ,god4 ,alford1 ,commentary1 in loco3 8,the ,socinian view that these words are merely an exclamation is refuted 7#a7 by the fact that no such exclamations were in use among the ,jews2 7#b7 by the 2 7#c7 by the impossibility of referring the to another than ,jesus3 see verse #ac2 7#d7 by the ,n4 ,t4 usage of expressing the vocative by the nominative with an article2 7#e7 by the psychological absurdity of such a supposition3 that one just convinced of the presence of him whom he dearly loved should1 instead of addressing him1 break out into an irrelevant cry2 7#f7 by the further absurdity of supposing that1 if such were the case1 the ,apostle ,john1 who of all the sacred writers most constantly keeps in mind the object for which he is writing1 should have recorded anything so beside that object2 7#g7 by the intimate conjunction of 40 ,cf4 ,mat4 #e3cd--8,swear not 444 by the heaven0--swearing by ,jehovah is not mentioned1 because no ,jew did so swear4 ,this exclamation of ,thomas1 the greatest doubter among the twelve1 is the natural conclusion of ,john's gospel4 ,the thesis 8the ,word was ,god0 7,john #a3a7 has now become part of the life and consciousness of the apostles4 ,chapter #ba is only an ,epilogue1 or ,appendix1 written later by ,john1 to correct the error that he was not to die2 see ,westcott1 ,bible ,com41 in loco4 ,the ,deity of ,christ is the subject of the apostle who best understood his ,master4 ,lyman ,beecher3 8,jesus ,christ is the acting ,deity of the universe40 ,in ,rom4 #i3e1 the clause cannot be translated 8blessed be the ,god over all10 for is superfluous if the clause is a doxology2 8 precedes the name of ,god in a doxology1 but follows it1 as here1 in a description0 7,hovey74 ,the clause can therefore justly be interpreted only as a description of the higher nature of the ,christ who had just been said1 1 or according to his lower nature1 to have had his origin from ,israel 7see ,tholuck1 ,com4 in loco74 ,sanday1 ,com4 on ,rom4 #i3e--8,the words would naturally refer to ,christ1 unless #8,god' is so definitely a proper name that it would imply a contrast in itself4 ,we have seen that this is not so40 ,hence ,sanday translates3 8of whom is the ,christ as concerning the flesh1 who is over all1 ,god blessed forever04 ,see ,president ,t4 ,dwight1 in ,jour4 ,soc4 ,bib4 ,exegesis1 #ahha3bb-ee2 per contra1 ,ezra ,abbot1 in the same journal1 #ahha3a-ai1 and ,denney1 in ,expositor's ,gk4 ,test41 in loco4 ,in ,titus #b3ac1 we regard 7with ,ellicott7 as 8a direct1 definite1 and even studied declaration of ,christ's divinity0 8the 444 appearing of the glory of our great ,god and ,savior ,jesus ,christ0 7so ,english ,revised ,version74 is a term applied specially to the ,son and never to the ,father1 and is uncalled for if used of the ,father1 but peculiarly appropriate if used of ,christ4 ,upon the same principles we must interpret the similar text #b ,pet4 #a3a 7see ,huther1 in ,meyer's ,com43 8,the close juxtaposition indicates the author's certainty of the oneness of ,god and ,jesus ,christ074 ,titus #b3ac--8looking for the blessed hope and appearing of the glory of our great ,god and ,savior1 ,jesus ,christ0--so the ,english ,revised ,version4 ,the ,american ,revisers however translate3 8the glory of the great ,god and ,savior02 and ,westcott and ,hort bracket the word 4 ,these considerations somewhat lessen the cogency of this passage as a proof-text1 yet upon the whole the balance of argument seems to us still to incline in favor of ,ellicott's interpretation as given above4 ,in ,heb4 #a3h1 2 1 1 is quoted as an address to ,christ1 and verse #aj which follows--8,thou1 ,lord1 in the beginning hast laid the foundation of the earth0--by applying to ,christ an ,old ,testament ascription to ,jehovah1 shows that 1 in verse #h1 is used in the sense of absolute ,godhead4 ,it is sometimes objected that the ascription of the name ,god to ,christ proves nothing as to his absolute deity1 since angels and even human judges are called gods1 as representing ,god's authority and executing his will4 ,but we reply that1 while it is true that the name is sometimes so applied1 it is always with adjuncts and in connections which leave no doubt of its figurative and secondary meaning4 ,when1 however1 the name is applied to ,christ1 it is1 on the contrary1 with adjuncts and in connections which leave no doubt that it signifies absolute ,godhead4 ,see ,ex4 #d3af--8thou shalt be to him as ,god02 #g3a--8,see1 ,i have made thee as ,god to ,pharaoh02 #bb3bh--8,thou shalt not revile ,god1 marg41 the judges1 nor curse a ruler of thy people02 ,ps4 #hb3a--8;,god standeth in the congregation of ,god2 he judgeth among the gods0 among the mighty2 #f--8;,i said1 ,ye are gods1 ,and all of you sons of the ,most ,high02 #g--8,nevertheless ye shall die like men1 ,and fall like one of the princes40 ,cf4 ,john #aj3cd-cf--8;,if he called them gods1 unto whom the word of ,god came0 7who were ,god's commissioned and appointed representatives71 how much more proper for him who is one with the ,father to call himself ,god4 ,as in ,ps4 #hb3g those who had been called gods are represented as dying1 so in ,ps4 #ig3g--8,worship him1 all ye gods0--they are bidden to fall down before ,jehovah4 ,ann4 ,par4 ,bible3 8,although the deities of the heathen have no positive existence1 they are often described in ,scripture as if they had1 and are represented as bowing down before the majesty of ,jehovah40 ,this verse is quoted in ,heb4 #a3f--8let all the angels of ,god worship him0--i4 e41 ,christ4 ,here ,christ is identified with ,jehovah4 ,the quotation is made from the ,septuagint1 which has 8angels0 for 8gods40 8,its use here is in accordance with the spirit of the ,hebrew word1 which includes all that human error might regard as objects of worship40 ,those who are figuratively and rhetorically called 8gods0 are bidden to fall down in worship before him who is the true ,god1 ,jesus ,christ4 ,see ,dick1 ,lectures on ,theology1 #a3cad2 ,liddon1 ,our ,lord's ,divinity1 #aj4 ,in #a ,john #e3bj-- 1 4 --8it would be a flat repetition1 after the ,father had been twice called 1 to say now again3 #8this is 4' ,our being in ,god has its basis in ,christ his ,son1 and this also makes it more natural that should be referred to 4 ,but ought not then to be without the article 7as in ,john #a3a-- 78 ,no1 for it is ,john's purpose in #a ,john #e3bj to say1 not what ,christ is1 but who he is4 ,in declaring what one is1 the predicate must have no article2 in declaring who one is1 the predicate must have the article4 ,st4 ,john here says that this ,son1 on whom our being in the true ,god rests1 is this true ,god himself0 7see ,ebrard1 ,com4 in loco74 ,other passages might be here adduced1 as ,col4 #b3i--8;in him dwelleth all the fulness of the ,godhead bodily02 ,phil #b3f--8;existing in the form of ,god02 but we prefer to consider these under other heads as indirectly proving ,christ's divinity4 ,still other passages once relied upon as direct statements of the doctrine must be given up for textual reasons4 ,such are ,acts #bj3bh1 where the correct reading is in all probability not 1 but 7so ,,acde ,tregelles and ,tischendorf2 ,b and 1 however1 have 4 ,the ,rev4 ,vers4 continues to read 8church of ,god02 ,amer4 ,revisers1 however1 read 8church of the ,lord0--see ,ezra ,abbot's investigation in ,bib4 ,sac41 #ahgf3 #cac-ceb72 and #a ,tim4 #c3af1 where is unquestionably to be substituted for 1 though even here intimates prexistence4 ,rev4 ,george ,e4 ,ellis1 ,d4 ,d41 before the ,unitarian ,club1 ,boston1 ,november1 #ahhb--8;,fifty years of study1 thought and reading given largely to the ,bible and to the literature which peculiarly relates to it1 have brought me to this conclusion1 that the book--taken with the especial divine quality and character claimed for it1 and so extensively assigned to it1 as inspired and infallible as a whole1 and in all its contents--is an ,orthodox book4 ,it yields what is called the ,orthodox creed4 ,the vast majority of its readers1 following its letter1 its obvious sense1 its natural meaning1 and yielding to the impression which some of its emphatic texts make upon them1 find in it ,orthodoxy4 ,only that kind of ingenious1 special1 discriminative1 and in candor ,i must add1 forced treatment1 which it receives from us liberals can make the book teach anything but ,orthodoxy4 ,the evangelical sects1 so called1 are clearly right in maintaining that their view of ,scripture and of its doctrines draws a deep and wide division of creed between them and ourselves4 ,in that earnest controversy by pamphlet warfare between ,drs4 ,channing and ,ware on the one side1 and ,drs4 ,worcester and ,woods and ,professor ,stuart on the other--a controversy which wrought up the people of our community sixty years ago more than did our recent political campaign--,i am fully convinced that the liberal contestants were worsted4 ,scripture exegesis1 logic and argument were clearly on the side of the ,orthodox contestants4 ,and this was so1 mainly because the liberal party put themselves on the same plane with the ,orthodox in their way of regarding and dealing with ,scripture texts in their bearing upon the controversy4 ,liberalism cannot vanquish ,orthodoxy1 if it yields to the latter in its own way of regarding and treating the whole ,bible4 ,martin ,luther said that the ,papists burned the ,bible because it was not on their side4 ,now ,i am not about to attack the ,bible because it is not on my side2 but ,i am about to object as emphatically as ,i can against a character and quality assigned to the ,bible1 which it does not claim for itself1 which cannot be certified for it3 and the origin and growth and intensity of the fond and superstitious influences resulting in that view we can trace distinctly to agencies accounting for1 but not warranting1 the current belief4 ,orthodoxy cannot readjust its creeds till it readjusts its estimate of the ,scriptures4 ,the only relief which one who professes the ,orthodox creed can find is either by forcing his ingenuity into the proof-texts or indulging his liberty outside of them40 ,with this confession of a noted ,unitarian it is interesting to compare the opinion of the so-called ,trinitarian1 ,dr4 ,lyman ,abbott1 who says that the ,new ,testament nowhere calls ,christ ,god1 but everywhere calls him man1 as in #a ,tim4 #b3e--8;for there is one ,god1 one mediator also between ,god and men1 himself man1 ,christ ,jesus40 ,on this passage ,prof4 ,l4 ,l4 ,paine remarks in the ,new ,world1 ,dec4 #ahid--8,that ,paul ever confounded ,christ with ,god himself1 or regarded him as in any way the ,supreme ,divinity1 is a position invalidated not only by direct statements1 but also by the whole drift of his epistles40 7b7 ,old ,testament descriptions of ,god are applied to him4 ,this application to ,christ of titles and names exclusively appropriated to ,god is inexplicable1 if ,christ was not regarded as being himself ,god4 ,the peculiar awe with which the term 8,jehovah0 was set apart by a nation of strenuous monotheists as the sacred and incommunicable name of the one self-existent and covenant-keeping ,god forbids the belief that the ,scripture writers could have used it as the designation of a subordinate and created being4 ,mat4 #c3c--8,make ye ready the way of the ,lord0--is a quotation from ,is4 #dj3c--8,prepare ye 444 the way of ,jehovah40 ,john #ab3da--8,these things said ,isaiah1 because he saw his glory2 and he spake of him0 i4 e41 ,christ--refers to ,is4 #f3a--8;,in the year that ,king ,uzziah died ,i saw the ,lord sitting upon a throne40 ,so in ,eph4 #d3g1 #h--8measure of the gift of ,christ 444 led captivity captive0--is an application to ,christ of what is said of ,jehovah in ,ps4 #fh3ah4 ,in #a ,pet4 #c3ae1 moreover1 we read1 with all the great uncials1 several of the ,fathers1 and all the best versions3 8sanctify in your hearts ,christ as ,lord02 here the apostle borrows his language from ,is4 #h3ac1 where we read3 8,jehovah of hosts1 him shall ye sanctify40 ,when we remember that1 with the ,jews1 ,god's covenant-title was so sacred that for the ,kethib 7 8written07 ,jehovah there was always substituted the ,keri 7 8read0--imperative7 ,adonai1 in order to avoid pronunciation of the great ,name1 it seems the more remarkable that the ,greek equivalent of 8,jehovah0 should have been so constantly used of ,christ4 ,cf4 ,rom4 #aj3i--8;confess 444 ,jesus as ,lord02 #a ,cor4 #ab3c--8no man can say1 ,jesus is ,lord1 but in the ,holy ,spirit40 ,we must remember also the indignation of the ,jews at ,christ's assertion of his equality and oneness with the ,father4 ,compare ,goethe's1 8,wer darf ihn nennen80 with ,carlyle's1 8the awful ,unnameable of this ,universe40 ,the ,jews1 it has been said1 have always vibrated between monotheism and moneytheism4 ,yet ,james1 the strongest of ,hebrews1 in his ,epistle uses the word ',lord' freely and alternately of ,god the ,father and of ,christ the ,son4 ,this would have been impossible if ,james had not believed in the community of essence between the ,son and the ,father4 ,it is interesting to note that #a ,maccabees does not once use the word or 1 or any other direct designation of ,god unless it be 7cf4 8swear 444 by the heaven0--,mat4 #e3cd74 ,so the book of ,esther contains no mention of the name of ,god1 though the apocryphal additions to ,esther1 which are found only in ,greek1 contain the name of ,god in the first verse1 and mention it in all eight times4 ,see ,bissell1 ,apocrypha1 in ,lange's ,commentary2 ,liddon1 ,our ,lord's ,divinity1 #ic2 ,max ,mller on ,semitic ,monotheism1 in ,chips from a ,german ,workshop1 #a3ccg4 7c7 ,he possesses the attributes of ,god4 ,among these are life1 self-existence1 immutability1 truth1 love1 holiness1 eternity1 omnipresence1 omniscience1 omnipotence4 ,all these attributes are ascribed to ,christ in connections which show that the terms are used in no secondary sense1 nor in any sense predicable of a creature4 ,life3 ,john #a3d--8;,in him was life02 #ad3f--8;,i am 444 the life40 ,self-existence3 ,john #e3bf--8;have life in himself02 ,heb4 #g3af--8power of an endless life40 ,immutability3 ,heb4 #ac3h--8;,jesus ,christ is the same yesterday and to-day1 yea and forever40 ,truth3 ,john #ad3f--8;,i am 444 the truth02 ,rev4 #c3g--8;he that is true40 ,love3 #a ,john #c3af--8;,hereby know we love0 7 the personal ,love1 as the personal ,truth7 8because he laid down his life for us40 ,holiness3 ,luke #a3ce--8that which is to be born shall be called holy1 the ,son of ,god02 ,john #f3fi--8thou art the ,holy ,one of ,god02 ,heb4 #g3bf--8;holy1 guileless1 undefiled1 separated from sinners40 ,eternity3 ,john #a3a--8;,in the beginning was the ,word40 ,godet says not 8in eternity10 but 8in the beginning of the creation02 the eternity of the ,word being an inference from the --the ,word was1 when the world was created3 cf4 ,gen4 #a3a--8;,in the beginning ,god created40 ,but ,meyer says1 here rises above the historical conception of 8in the beginning0 in ,genesis 7which includes the beginning of time itself7 to the absolute conception of anteriority to time2 the creation is something subsequent4 ,he finds a parallel in ,prov4 #h3bc-- 4 ,the interpretation 8in the beginning of the gospel0 is entirely unexegetical2 so ,meyer4 ,so ,john #ag3e--8;glory which ,i had with thee before the world was02 ,eph4 #a3d--8;chose us in him before the foundation of the world40 ,dorner also says that in ,john #a3a is not 8the beginning of the world10 but designates the point back of which it is impossible to go1 i4 e41 eternity2 the world is first spoken of in verse #c4 ,john #h3eh--8;,before ,abraham was born1 ,i am02 cf4 #a3ae2 ,col4 #a3ag--8;he is before all things02 ,heb4 #a3aa--the heavens 8shall perish2 but thou continuest02 ,rev4 #ba3f--8;,i am the ,alpha and the ,omega1 the beginning and the end40 ,omnipresence3 ,mat4 #bh3bj--8;,i am with you always02 ,eph4 #a3bc--8the fulness of him that filleth all in all40 ,omniscience3 ,mat4 #i3d--8;,jesus knowing their thoughts02 ,john #b3bd1 #be--8knew all men 444 knew what was in man02 #af3cj--8knowest all things02 ,acts #a3bd--8,thou1 ,lord1 who knowest the hearts of all men0--a prayer offered before the day of ,pentecost and showing the attitude of the disciples toward their ,master2 #a ,cor4 #d3e--8until the ,lord come1 who will both bring to light the hidden things of darkness1 and make manifest the counsels of the hearts02 ,col4 #b3c--8;in whom are all the treasures of wisdom and knowledge hidden40 ,omnipotence3 ,mat4 #bg3ah--8;,all authority hath been given unto me in heaven and on earth02 ,rev4 #a3h--8the ,lord ,god1 which is and which was and which is to come1 the ,almighty40 ,beyschlag1 ,n4 ,t4 ,theology1 #a3bdi-bfj1 holds that ,jesus' prexistence is simply the concrete form given to an ideal conception4 ,jesus traces himself back1 as everything else holy and divine was traced back in the conceptions of his time1 to a heavenly original in which it prexisted before its earthly appearance2 e4 g43 the tabernacle1 in ,heb4 #h3e2 ,jerusalem1 in ,gal4 #d3be and ,rev4 #ba3aj2 the kingdom of ,god in ,mat4 #ac3bd2 much more the ,messiah1 in ,john #f3fb--8;ascending where he was before02 #h3eh--8;,before ,abraham was born1 ,i am02 #ag3d1 #e--8;glory which ,i had with thee before the world was0 #ag3bd--8thou lovedst me before the foundation of the world40 ,this view that ,jesus existed before creation only ideally in the divine mind1 means simply that ,god foreknew him and his coming4 ,the view is refuted by the multiplied intimations of a personal1 in distinction from an ideal1 prexistence4 ,lowrie1 ,doctrine of ,st4 ,john1 #aae--8,the words #8,in the beginning' 7,john #a3a7 suggest that the author is about to write a second book of ,genesis1 an account of a new creation40 ,as creation presupposes a ,creator1 the prexistence of the personal ,word is assigned as the explanation of the being of the universe4 ,the indicates absolute existence1 which is a loftier idea than that of mere prexistence1 although it includes this4 ,while ,john the ,baptist and ,abraham are said to have arisen1 appeared1 come into being1 it is said that the ,logos was1 and that the ,logos was ,god4 ,this implies coternity with the ,father4 ,but1 if the view we are combating were correct1 ,john the ,baptist and ,abraham prexisted1 equally with ,christ4 ,this is certainly not the meaning of ,jesus in ,john #h3eh--8;,before ,abraham was born1 ,i am02 cf4 ,col4 #a3ag--8;he is before all things0--8 emphasizes the personality1 while declares that the prexistence is absolute existence0 7,lightfoot72 ,john #a3ae--8;,he that cometh after me is become before me3 for he was before me0 not that ,jesus was born earlier than ,john the ,baptist1 for he was born six months later1 but that he existed earlier4 ,he stands before ,john in rank1 because he existed long before ,john in time2 #f3fb--8the ,son of man ascending where he was before02 #af3bh--8;,i came out from the ,father1 and am come into the world40 ,so ,is4 #i3f1 #g1 calls ,christ 8,everlasting ,father0 eternity is an attribute of the ,messiah4 ,t4 ,w4 ,chambers1 in ,jour4 ,soc4 ,bib4 ,exegesis1 #ahha3afi-aga--8;,christ is the ,everlasting ,one1 #8whose goings forth have been from of old1 even from the days of eternity' 7,micah #e3b74 #8,of the increase of his government 444 there shall be no end1' just because of his existence there has been no beginning40 7d7 ,the works of ,god are ascribed to him4 ,we do not here speak of miracles1 which may be wrought by communicated power1 but of such works as the creation of the world1 the upholding of all things1 the final raising of the dead1 and the judging of all men4 ,power to perform these works cannot be delegated1 for they are characteristic of omnipotence4 ,creation3 ,john #a3c--8;,all things were made through him02 #a ,cor4 #h3f--8one lord1 ,jesus ,christ1 through whom are all things02 ,col4 #a3af--8;all things have been created through him1 and unto him02 ,heb1 #a3aj--8,thou1 ,lord1 in the beginning didst lay the foundation of the earth1 ,and the heavens are the works of thy hands02 #c3c1 #d--8;he that built all things is ,god0 ,christ1 the builder of the house of ,israel1 is the ,god who made all things2 ,rev4 #c3ad--8the beginning of the creation of ,god0 7cf4 ,plato3 8,mind is the of motion074 ,upholding3 ,col4 #a3ag--8;in him all things consist0 7marg4 8hold together072 ,heb4 #a3c--8upholding all things by the word of his power40 ,raising the dead and judging the world3 ,john #e3bg-bi--8;authority to execute judgment 444 all that are in the tombs shall hear his voice1 and shall come forth02 ,mat4 #be3ca1 #cb--8sit on the throne of his glory2 and before him shall be gathered all the nations40 ,if our argument were addressed wholly to believers1 we might also urge ,christ's work in the world as ,revealer of ,god and ,redeemer from sin1 as a proof of his deity4 ,on the works of ,christ1 see ,liddon1 ,our ,lord's ,divinity1 #aec2 per contra1 see ,examination of ,liddon's ,bampton ,lectures1 #gb4 ,statements of ,christ's creative and of his upholding activity are combined in ,john #a3c1 #d-- 1 4 --8,all things were made through him2 and without him was not anything made4 ,that which hath been made was life in him0 7marg474 ,westcott3 8,it would be difficult to find a more complete consent of ancient authorities in favor of any reading than that which supports this punctuation40 ,westcott therefore adopts it4 ,the passage shows that the universe #a4 exists within the bounds of ,christ's being2 #b4 is not dead1 but living2 #c4 derives its life from him2 see ,inge1 ,christian ,mysticism1 #df4 ,creation requires the divine presence1 as well as the divine agency4 ,god creates through ,christ4 ,all things were made1 not --8by him10 but --8through him40 ,christian believers 8,behind creation's throbbing screen ,catch movements of the great ,unseen40 ,van ,oosterzee1 ,christian ,dogmatics1 iv1 lvi--8,that which many a philosopher dimly conjectured1 namely1 that ,god did not produce the world in an absolute1 immediate manner1 but in some way or other1 mediately1 here presents itself to us with the lustre of revelation1 and exalts so much the more the claim of the ,son of ,god to our deep and reverential homage40 ,would that such scientific men as ,tyndall and ,huxley might see ,christ in nature1 and1 doing his will1 might learn of the doctrine and be led to the ,father6 ,the humblest ,christian who sees ,christ's hand in the physical universe and in human history knows more of the secret of the universe than all the mere scientists put together4 ,col #a3ag--8;,in him all things consist10 or 8hold together10 means nothing less than that ,christ is the principle of cohesion in the universe1 making it a cosmos instead of a chaos4 ,tyndall said that the attraction of the sun upon the earth was as inconceivable as if a horse should draw a cart without traces4 ,sir ,isaac ,newton3 8,gravitation must be caused by an agent acting constantly according to certain laws40 ,lightfoot3 8,gravitation is an expression of the mind of ,christ40 ,evolution also is a method of his operation4 ,the laws of nature are the habits of ,christ1 and nature itself is but his steady and constant will4 ,he binds together man and nature in one organic whole1 so that we can speak of a 8universe40 ,without him there would be no intellectual bond1 no uniformity of law1 no unity of truth4 ,he is the principle of induction1 that enables us to argue from one thing to another4 ,the medium of interaction between things is also the medium of intercommunication between minds4 ,it is fitting that he who draws and holds together the physical and intellectual1 should also draw and hold together the moral universe1 drawing all men to himself 7,john #ab3cb7 and so to ,god1 and reconciling all things in heaven and earth 7,col4 #a3bj74 ,in ,christ 8the law appears1 ,drawn out in living characters10 because he is the ground and source of all law1 both in nature and in humanity4 ,see ,a4 ,h4 ,strong1 ,christ in ,creation1 #f-ab4 7e7 ,he receives honor and worship due only to ,god4 ,in addition to the address of ,thomas1 in ,john #bj3bh1 which we have already cited among the proofs that ,jesus is expressly called ,god1 and in which divine honor is paid to him1 we may refer to the prayer and worship offered by the apostolic and post-apostolic church4 ,john #e3bc--8that all may honor the ,son1 even as they honor the ,father02 #ad3ad--8;,if ye shall ask me so ,b and ,tisch4 #hth ed4 anything in my name1 that will ,i do02 ,acts #g3ei--8,stephen1 calling upon the ,lord1 and saying1 ,lord ,jesus1 receive my spirit0 7cf4 ,luke #bc3df--;,jesus' words3 8,father1 into thy hands ,i commend my spirit072 ,rom4 #aj3i--8;confess with thy mouth ,jesus as ,lord02 #ac--8whosoever shall call upon the name of the ,lord shall be saved0 7cf4 ,gen4 #d3bf--8,then began men to call upon the name of ,jehovah072 #a ,cor4 #aa3bd1 #be--8this do in remembrance of me0 worship of ,christ2 ,heb4 #a3f--8let all the angels of ,god worship him02 ,phil4 #b3aj1 #aa--8;in the name of ,jesus every knee should bow 444 every tongue should confess that ,jesus ,christ is ,lord02 ,rev4 #e3ab-ad--8,worthy is the ,lamb that hath been slain to receive the power444402 #b ,pet4 #c3ah--8,lord and ,savior ,jesus ,christ4 ,to him be the glory02 #b ,tim4 #d3ah and ,heb4 #ac3ba--8to whom be the glory for ever and ever0--these ascriptions of eternal glory to ,christ imply his deity4 ,see also #a ,pet4 #c3ae--8,sanctify in your hearts ,christ as ,lord10 and ,eph4 #e3ba--8subjecting yourselves one to another in the fear of ,christ40 ,here is enjoined an attitude of mind towards ,christ which would be idolatrous if ,christ were not ,god4 ,see ,liddon1 ,our ,lord's ,divinity1 #bff1 #cff4 ,foster1 ,christian ,life and ,theology1 #aed--8;,in the eucharistic liturgy of the #8,teaching' we read3 #8,hosanna to the ,god of ,david'2 ,ignatius styles him repeatedly ,god #8begotten and unbegotten1 come in the flesh'2 speaking once of #8the blood of ,god'1 in evident allusion to ,acts #bj3bh2 the epistle to ,diognetus takes up the ,pauline words and calls him the #8architect and world-builder by whom ,god created the heavens'1 and names him ,god 7chap4 vii72 ,hermas speaks of him as #8the holy prexistent ,spirit1 that created every creature'1 which style of expression is followed by ,justin1 who calls him ,god1 as also all the later great writers4 ,in the second epistle of ,clement 7#acj-afj1 ,harnack71 we read3 #8,brethren1 it is fitting that you should think of ,jesus ,christ as of ,god--as the ,judge of the living and the dead4' ,and ,ignatius describes him as #8begotten and unbegotten1 passible and impassible1 444 who was before the eternities with the ,father4' 0 ,these testimonies only give evidence that the ,church ,fathers saw in ,scripture divine honor ascribed to ,christ4 ,they were but the precursors of a host of later interpreters4 ,in a lull of the awful massacre of ,armenian ,christians at ,sassouan1 one of the ,kurdish savages was heard to ask3 8,who was that #8,lord ,jesus' that they were calling to80 ,in their death agonies1 the ,christians1 like ,stephen of old1 called upon the name of the ,lord4 ,robert ,browning quoted1 in a letter to a lady in her last illness1 the words of ,charles ,lamb1 when 8in a gay fancy with some friends as to how he and they would feel if the greatest of the dead were to appear suddenly in flesh and blood once more--on the first suggestion1 #8,and if ,christ entered this room8' changed his tone at once and stuttered out as his manner was when moved3 #8,you see--if ,shakespere entered1 we should all rise2 if ,he appeared1 we must kneel4' 0 ,on prayer to ,jesus1 see ,liddon1 ,bampton ,lectures1 note ,f2 ,bernard1 in ,hastings' ,bib4 ,dict41 #d3dd2 ,zahn1 ,skizzen aus dem ,leben der alten ,kirche1 #i1 #bhh4 7f7 ,his name is associated with that of ,god upon a footing of equality4 ,we do not here allude to #a ,john #e3g 7the three heavenly witnesses71 for the latter part of this verse is unquestionably spurious2 but to the formula of baptism1 to the apostolic benedictions1 and to those passages in which eternal life is said to be dependent equally upon ,christ and upon ,god1 or in which spiritual gifts are attributed to ,christ equally with the ,father4 ,the formula of baptism3 ,mat4 #bh3ai--8;baptising them into the name of the father and of the ,son and of the ,holy ,spirit02 cf4 ,acts #b3ch--8;be baptised every one of you in the name of ,jesus ,christ02 ,rom4 #f3c--8;baptized into ,christ ,jesus40 8,in the common baptismal formula the ,son and the ,spirit are cordinated with the ,father1 and has religious significance40 ,it would be both absurd and profane to speak of baptizing into the name of the ,father and of ,moses4 ,the apostolic benedictions3 #a ,cor4 #a3c--8;,grace to you and peace from ,god our ,father and the ,lord ,jesus ,christ02 #b ,cor4 #ac3ad--8,the grace of the ,lord ,jesus ,christ1 and the love of ,god1 and the communion of the ,holy ,spirit1 be with you all40 8,in the benedictions grace is something divine1 and ,christ has power to impart it4 ,but why do we find #8,god1' instead of simply #8the ,father1' as in the baptismal formula8 ,because it is only the ,father who does not become man or have a historical existence4 ,elsewhere he is specially called #8,god the ,father1' to distinguish him from ,god the ,son and ,god the ,holy ,spirit 7,gal4 #a3c2 ,eph4 #c3ad2 #f3bc740 ,other passages3 ,john #e3bc--8that all may honor the ,son1 even as they honor the ,father02 ,john #ad3a--8;believe in ,god1 believe also in me0--double imperative 7so ,westcott1 ,bible ,com41 in loco72 #ag3c--8this is life eternal1 that they should know thee the only true ,god1 and him whom thou didst send1 even ,jesus ,christ02 ,mat4 #aa3bg--8no one knoweth the ,son1 save the ,father2 neither doth any know the ,father1 save the ,son1 and he to whomsoever the ,son willeth to reveal him02 #a ,cor4 #ab3d-f--8the same ,spirit 444 the same ,lord ,christ 444 the same ,god0 the ,father bestow spiritual gifts1 e4 g41 faith3 ,rom4 #aj3ag--8;belief cometh of hearing1 and hearing by the word of ,christ02 peace3 ,col4 #c3ae--8let the peace of ,christ rule in your hearts40 #b ,thess4 #b3af1 #ag--8now our lord ,jesus ,christ himself1 and ,god our ,father 444 comfort your hearts0--two names with a verb in the singular intimate the oneness of the ,father and the ,son 7,lillie74 ,eph4 #e3e--8kingdom of ,christ and ,god02 ,col4 #c3a--8;,christ 444 seated on the right hand of ,god0 participation in the sovereignty of the universe1--the ,eastern divan held not only the monarch but his son2 ,rev4 #bj3f--8priests of ,god and of ,christ02 #bb3c--8the throne of ,god and of the ,lamb02 #af--8the root and the offspring of ,david0 both the ,lord of ,david and his son4 ,hackett3 8,as the dying ,savior said to the ,father1 #8,into thy hands ,i commend my spirit' 7,luke #bc3df71 so the dying ,stephen said to the ,savior1 #8receive my spirit' 7,acts #g3ei740 7g7 ,equality with ,god is expressly claimed4 ,here we may refer to ,jesus' testimony to himself1 already treated of among the proofs of the supernatural character of the ,scripture teaching 7see pages #ahi1 #aij74 ,equality with ,god is not only claimed for himself by ,jesus1 but it is claimed for him by his apostles4 ,john #e3ah--8;called ,god his own ,father1 making himself equal with ,god02 ,phil4 #b3f--8who1 existing in the form of ,god1 counted not the being on an equality with ,god a thing to be grasped0--counted not his equality with ,god a thing to be forcibly retained4 ,christ made and left upon his contemporaries the impression that he claimed to be ,god4 ,the ,new ,testament has left1 upon the great mass of those who have read it1 the impression that ,jesus ,christ claims to be ,god4 ,if he is not ,god1 he is a deceiver or is self-deceived1 and1 in either case1 ,christus1 si non ,deus1 non bonus4 ,see ,nicoll1 ,life of ,jesus ,christ1 #ahg4 7h7 ,further proof of ,christ's deity may be found in the application to him of the phrases3 8,son of ,god10 8,image of ,god02 in the declarations of his oneness with ,god2 in the attribution to him of the fulness of the ,godhead4 ,mat4 #bf3fc1 #fd--8;,i adjure thee by the living ,god1 that thou tell us whether thou art the ,christ1 the ,son of ,god4 ,jesus saith unto him1 ,thou hast said0--it is for this testimony that ,christ dies4 ,col4 #a3ae--8the image of the invisible ,god02 ,heb4 #a3c--8the effulgence of his the ,father's glory1 and the very image of his substance02 ,john #aj3cj--8;,i and the ,father are one02 #ad3i--8;he that hath seen me hath seen the ,father02 #ag3aa1 #bb--8that they may be one1 even as we are0--1 not 2 unum1 not unus2 one substance1 not one person4 8,unum is antidote to the ,arian1 sumus to the ,sabellian heresy40 ,col4 #b3i--8;in him dwelleth all the fulness of the ,godhead bodily02 cf4 #a3ai--8;for it was the pleasure of the ,father that in him should all the fulness dwell20 or 7marg47 8for the whole fulness of ,god was pleased to dwell in him40 ,john #af3ae--8;all things whatsoever the ,father hath are mine02 #ag3aj--8;all things that are mine are thine1 and thine are mine40 ,meyer on ,john #aj3cj--8;,i and the ,father are one0--8,here the ,arian understanding of a mere ethical harmony as taught in the words #8are one' is unsatisfactory1 because irrelevant to the exercise of power4 ,oneness of essence1 though not contained in the words themselves1 is1 by the necessities of the argument1 presupposed in them40 ,dalman1 ,the ,words of ,jesus3 8,nowhere do we find that ,jesus called himself the ,son of ,god in such a sense as to suggest a merely religious and ethical relation to ,god--a relation which others also possessed and which they were capable of attaining or were destined to acquire40 ,we may add that while in the lower sense there are many 8sons of ,god10 there is but one 8only begotten ,son40 7i7 ,these proofs of ,christ's deity from the ,new ,testament are corroborated by ,christian experience4 ,christian experience recognizes ,christ as an absolutely perfect ,savior1 perfectly revealing the ,godhead and worthy of unlimited worship and adoration2 that is1 it practically recognizes him as ,deity4 ,but ,christian experience also recognizes that through ,christ it has introduction and reconciliation to ,god as one distinct from ,jesus ,christ1 as one who was alienated from the soul by its sin1 but who is now reconciled through ,jesus's death4 ,in other words1 while recognizing ,jesus as ,god1 we are also compelled to recognize a distinction between the ,father and the ,son through whom we come to the ,father4 ,although this experience cannot be regarded as an independent witness to ,jesus' claims1 since it only tests the truth already made known in the ,bible1 still the irresistible impulse of every person whom ,christ has saved to lift his ,redeemer to the highest place1 and bow before him in the lowliest worship1 is strong evidence that only that interpretation of ,scripture can be true which recognizes ,christ's absolute ,godhead4 ,it is the church's consciousness of her ,lord's divinity1 indeed1 and not mere speculation upon the relations of ,father1 ,son1 and ,holy ,ghost1 that has compelled the formulation of the ,scripture doctrine of the ,trinity4 ,in the letter of ,pliny to ,trajan1 it is said of the early ,christians 8quod essent soliti carmen ,christo quasi ,deo dicere invicem40 ,the prayers and hymns of the church show what the church has believed ,scripture to teach4 ,dwight ,moody is said to have received his first conviction of the truth of the gospel from hearing the concluding words of a prayer1 8,for ,christ's sake1 ,amen10 when awakened from physical slumber in ,dr4 ,kirk's church1 ,boston4 ,these words1 wherever uttered1 imply man's dependence and ,christ's deity4 ,see ,new ,englander1 #ahgh3dcb4 ,in ,eph4 #d3cb1 the ,revised ,version substitutes 8in ,christ0 for 8for ,christ's sake40 ,the exact phrase 8for ,christ's sake0 is not found in the ,n4 ,t4 in connection with prayer1 although the ,o4 ,t4 phrase 8for my name's sake0 7,ps4 #be3aa7 passes into the ,n4 ,t4 phrase 8in the name of ,jesus0 7,phil4 #b3aj72 cf4 ,ps4 #gb3ae--8men shall pray for him continually0 the words of the hymn3 8,for him shall endless prayer be made1 ,and endless blessings crown his head40 ,all this is proof that the idea of prayer for ,christ's sake is in ,scripture1 though the phrase is absent4 ,a caricature scratched on the wall of the ,palatine palace in ,rome1 and dating back to the third century1 represents a human figure with an ass's head1 hanging upon a cross1 while a man stands before it in the attitude of worship4 ,under the effigy is this ill-spelled inscription3 8,alexamenos adores his ,god40 ,this appeal to the testimony of ,christian consciousness was first made by ,schleiermacher4 ,william ,e4 ,gladstone3 8,all ,i write1 and all ,i think1 and all ,i hope1 is based upon the divinity of our ,lord1 the one central hope of our poor1 wayward race40 ,e4 ,g4 ,robinson3 8,when you preach salvation by faith in ,christ1 you preach the ,trinity40 ,w4 ,g4 ,t4 ,shedd3 8,the construction of the doctrine of the ,trinity started1 not from the consideration of the three persons1 but from belief in the deity of one of them40 ,on the worship of ,christ in the authorized services of the ,anglican church1 see ,stanley1 ,church and ,state1 #ccc-cce2 ,liddon1 ,divinity of our ,lord1 #ead4 ,in contemplating passages apparently inconsistent with those now cited1 in that they impute to ,christ weakness and ignorance1 limitation and subjection1 we are to remember1 first1 that our ,lord was truly man1 as well as truly ,god1 and that this ignorance and weakness may be predicated of him as the ,god-man in whom deity and humanity are united2 secondly1 that the divine nature itself was in some way limited and humbled during our ,savior's earthly life1 and that these passages may describe him as he was in his estate of humiliation1 rather than in his original and present glory2 and1 thirdly1 that there is an order of office and operation which is consistent with essential oneness and equality1 but which permits the ,father to be spoken of as first and the ,son as second4 ,these statements will be further elucidated in the treatment of the present doctrine and in subsequent examination of the doctrine of the ,person of ,christ4 ,there are certain things of which ,christ was ignorant3 ,mark #ac3cb--8of that day or that hour knoweth no one1 not even the angels in heaven1 neither the ,son1 but the ,father40 ,he was subject to physical fatigue3 ,john #d3f--8;,jesus therefore1 being wearied with his journey1 sat thus by the well40 ,there was a limitation connected with ,christ's taking of human flesh3 ,phil4 #b3g--8;emptied himself1 taking the form of a servant1 being made in the likeness of men02 ,john #ad3bh--8the ,father is greater than ,i40 ,there is a subjection1 as respects order of office and operation1 which is yet consistent with equality of essence and oneness with ,god2 #a ,cor4 #ae3bh--8then shall the ,son also himself be subjected to him that did subject all things unto him1 that ,god may be all in all40 ,this must be interpreted consistently with ,john #ag3e--8;glorify thou me with thine own self with the glory which ,i had with thee before the world was10 and with ,phil4 #b3f1 where this glory is described as being 8the form of ,god0 and 8equality with ,god40 ,even in his humiliation1 ,christ was the ,essential ,truth1 and ignorance in him never involved error or false teaching4 ,ignorance on his part might make his teaching at times incomplete1--it never in the smallest particular made his teaching false4 ,yet here we must distinguish between what he intended to teach and what was merely incidental to his teaching4 ,when he said3 ,moses 8wrote of me0 7,john #e3df7 and 8,david in the ,spirit called him ,lord0 7,mat4 #bb3dc71 if his purpose was to teach the authorship of the ,pentateuch and of the #aajth ,psalm1 we should regard his words as absolutely authoritative4 ,but it is possible that he intended only to locate the passages referred to1 and if so1 his words cannot be used to exclude critical conclusions as to their authorship4 ,adamson1 ,the ,mind in ,christ1 #acf--8;,if he spoke of ,moses or ,david1 it was only to identify the passage4 ,the authority of the earlier dispensation did not rest upon its record being due to ,moses1 nor did the appropriateness of the ,psalm lie in its being uttered by ,david4 ,there is no evidence that the question of authorship ever came before him40 ,adamson rather more precariously suggests that 8there may have been a lapse of memory in ,jesus' mention of #8,zachariah1 son of ,barachiah' 7,mat4 #bc3ce71 since this was a matter of no spiritual import40 ,for assertions of ,jesus' knowledge1 see ,john #b3bd1 #be--8;he knew all men 444 he needed not that any one should bear witness concerning man2 for he himself knew what was in man02 #f3fd--8;,jesus knew from the beginning who they were that believed not1 and who it was that should betray him02 #ab3cc--8this he said1 signifying by what manner of death he should die02 #ba3ai--8,now this he spake1 signifying by what manner of death he ,peter should glorify ,god02 #ac3a--8knowing that his hour was come that he should depart02 ,mat4 #be3ca--8when the ,son of man shall come in his glory1 and all the angels with him1 then shall he sit on the throne of his glory0 he knew that he was to act as final judge of the human race4 ,other instances are mentioned by ,adamson1 ,the ,mind in ,christ1 #bd-di3 #a4 ,jesus' knowledge of ,peter 7,john #a3db72 #b4 his finding ,philip 7#a3dc72 #c4 his recognition of ,nathanael 7#a3dg-ej72 #d4 of the woman of ,samaria 7#d3ag-ai1 #ci72 #e4 miraculous draughts of fishes 7,luke #e3f-i2 ,john #ba3f72 #f4 death of ,lazarus 7,john #aa3ad72 #g4 the ass's colt 7,mat4 #ba3b72 #h4 of the upper room 7,mark #ad3ae72 #i4 of ,peter's denial 7,mat4 #bf3cd72 #aj4 of the manner of his own death 7,john #ab3cc2 #ah3cb72 #aa4 of the manner of ,peter's death 7,john #ba3ai72 #ab4 of the fall of ,jerusalem 7,mat4 #bd3b74 ,on the other hand there are assertions and implications of ,jesus' ignorance3 he did not know the day of the end 7,mark #ac3cb71 though even here he intimates his superiority to angels2 #e3cj-cd--8,who touched my garments80 though even here power had gone forth from him to heal2 ,john #aa3cd--8,where have ye laid him80 though here he is about to raise ,lazarus from the dead2 ,mark #aa3ac--8seeing a fig tree afar off having leaves1 he came1 if haply he might find anything thereon0 he did not know that it had no fruit1 yet he had power to curse it4 ,with these evidences of the limitations of ,jesus' knowledge1 we must assent to the judgment of ,bacon1 ,genesis of ,genesis1 #cc--8,we must decline to stake the authority of ,jesus on a question of literary criticism02 and of ,gore1 ,incarnation1 #aie--8,that the use by our ,lord of such a phrase as #8,moses wrote of me' binds us to the ,mosaic authorship of the ,pentateuch as a whole1 ,i do not think we need to yield40 ,see our section on ,the ,person of ,christ2 also ,rush ,rhees1 ,life of ,jesus1 #bdc1 #bdd4 ,per contra1 see ,swayne1 ,our ,lord's ,knowledge as ,man2 and ,crooker1 ,the ,new ,bible1 who very unwisely claims that belief in a ,kenosis involves the surrender of ,christ's authority and atonement4 ,it is inconceivable that any mere creature should say1 8,god is greater than ,i am10 or should be spoken of as ultimately and in a mysterious way becoming 8subject to ,god40 ,in his state of humiliation ,christ was subject to the ,spirit 7,acts #a3b--8;after that he had given commandment through the ,holy ,spirit02 #aj3ch--8;,god anointed him with the ,holy ,spirit 444 for ,god was with him02 ,heb4#i3ad--8through the eternal ,spirit offered himself without blemish unto ,god071 but in his state of exaltation ,christ is ,lord of the ,spirit 7 --#b ,cor4 #c3ah--,meyer71 giving the ,spirit and working through the ,spirit4 ,heb4 #b3g1 marg4--8,thou madest him for a little while lower than the angels40 ,on the whole subject1 see ,shedd1 ,hist4 ,doctrine1 #bfb1 #cea2 ,thomasius1 ,christi ,person und ,werk1 #a3fa-fd2 ,liddon1 ,our ,lord's ,divinity1 #abg1 #bjg1 #deh2 per contra1 see ,examination of ,liddon1 #beb1 #bid2 ,professors of ,andover ,seminary1 ,divinity of ,christ4 ,c4 ,the ,holy ,spirit is recognized as ,god4 7a7 ,he is spoken of as ,god2 7b7 the attributes of ,god are ascribed to him1 such as life1 truth1 love1 holiness1 eternity1 omnipresence1 omniscience1 omnipotence2 7c7 he does the works of ,god1 such as creation1 regeneration1 resurrection2 7d7 he receives honor due only to ,god2 7e7 he is associated with ,god on a footing of equality1 both in the formula of baptism and in the apostolic benedictions4 7a7 ,spoken of as ,god4 ,acts #e3c1 #d--8lie to the ,holy ,spirit 444 not lied unto men1 but unto ,god02 #a ,cor4 #c3af--8ye are a temple of ,god 444 the ,spirit of ,god dwelleth in you02 #f3ai--8your body is a temple of the ,holy ,spirit02 #ab3d-f 8same ,spirit 444 same ,lord 444 same ,god1 who worketh all things in all0--8,the divine ,trinity is here indicated in an ascending climax1 in such a way that we pass from the ,spirit who bestows the gifts to the ,lord ,christ who is served by means of them1 and finally to ,god1 who as the absolute first cause and possessor of all ,christian powers works the entire sum of all charismatic gifts in all who are gifted0 7,meyer in loco74 7b7 ,attributes of ,god4 ,life3 ,rom4 #h3b--8,spirit of life40 ,truth3 ,john #af3ac 8,spirit of truth40 ,love3 ,rom4 #ae3cj--8love of the ,spirit40 ,holiness3 ,eph4 #d3cj--8the ,holy ,spirit of ,god40 ,eternity3 ,heb4 #i3ad--8the eternal ,spirit40 ,omnipresence3 ,ps4 #aci3g--8,whither shall ,i go from thy ,spirit80 ,omniscience3 #a ,cor4 #ab3aa--8;all these including gifts of healings and miracles worketh the one and the same ,spirit1 dividing to each one severally even as he will40 7c7 ,works of ,god4 ,creation3 ,gen4 #a3b1 marg4--8,spirit of ,god was brooding upon the face of the waters40 ,casting out of demons3 ,mat4 #ab3bh--8;,but if ,i by the ,spirit of ,god cast out demons40 ,conviction of sin3 ,john #af3h--8;convict the world in respect of sin40 ,regeneration3 ,john #c3h--8;born of the ,spirit02 ,tit4 #c3e--8renewing of the ,holy ,spirit40 ,resurrection3 ,rom4 #h3aa--8;give life also to your mortal bodies through his ,spirit02 #a ,cor4 #ae3de--8,the last ,adam became a life-giving spirit40 7d7 ,honor due to ,god4 #a ,cor4 #c3af--8ye are a temple of ,god 444 the ,spirit of ,god dwelleth in you0--he who inhabits the temple is the object of worship there4 ,see also the next item4 7e7 ,associated with ,god4 ,formula of baptism3 ,mat4 #bh3ai--8;baptizing them into the name of the ,father and of the ,son and of the ,holy ,spirit40 ,if the baptismal formula is worship1 then we have here worship paid to the ,spirit4 ,apostolic benedictions3 #b ,cor4 #ac3ad--8,the grace of the ,lord ,jesus ,christ and the love of ,god1 and the communion of the ,holy ,spirit be with you all40 ,if the apostolic benedictions are prayers1 then we have here a prayer to the ,spirit4 #a ,pet4 #a3b--8;foreknowledge of ,god the ,father 444 sanctification of the ,spirit 444 sprinkling of the blood of ,jesus ,christ40 ,on ,heb4 #i3ad1 ,kendrick1 ,com4 in loco1 interprets3 8,offers himself by virtue of an eternal spirit which dwells within him and imparts to his sacrifice a spiritual and an eternal efficacy4 ,the #8spirit' here spoken of was not1 then1 the #8,holy ,spirit'2 it was not his purely divine nature2 it was that blending of his divine nature with his human personality which forms the mystery of his being1 that #8spirit of holiness' by virtue of which he was declared #8the ,son of ,god with power1' on account of his resurrection from the dead40 ,hovey adds a note to ,kendrick's ,commentary1 in loco1 as follows3 8,this adjective #8eternal' naturally suggests that the word #8,spirit' refers to the higher and divine nature of ,christ4 ,his truly human nature1 on its spiritual side1 was indeed eternal as to the future1 but so also is the spirit of every man4 ,the unique and superlative value of ,christ's self-sacrifice seems to have been due to the impulse of the divine side of his nature40 ,the phrase 8eternal spirit0 would then mean his divinity4 ,to both these interpretations we prefer that which makes the passage refer to the ,holy ,spirit1 and we cite in support of this view ,acts #a3b--8;he had given commandment through the ,holy ,spirit unto the apostles02 #aj3ch--8;,god anointed him with the ,holy ,spirit40 ,on #a ,cor4 #b3aj1 ,mason1 ,faith of the ,gospel1 #fc1 remarks3 8,the ,spirit of ,god finds nothing even in ,god which baffles his scrutiny4 ,his #8search' is not a seeking for knowledge yet beyond him4444 ,nothing but ,god could search the depths of ,god40 ,as spirit is nothing less than the inmost principle of life1 and the spirit of man is man himself1 so the spirit of ,god must be ,god 7see #a ,cor4 #b3aa--,meyer74 ,christian experience1 moreover1 expressed as it is in the prayers and hymns of the church1 furnishes an argument for the deity of the ,holy ,spirit similar to that for the deity of ,jesus ,christ4 ,when our eyes are opened to see ,christ as a ,savior1 we are compelled to recognize the work in us of a divine ,spirit who has taken of the things of ,christ and has shown them to us2 and this divine ,spirit we necessarily distinguish both from the ,father and from the ,son4 ,christian experience1 however1 is not an original and independent witness to the deity of the ,holy ,spirit3 it simply shows what the church has held to be the natural and unforced interpretation of the ,scriptures1 and so confirms the ,scripture argument already adduced4 ,the ,holy ,spirit is ,god himself personally present in the believer4 ,e4 ,g4 ,robinson3 8,if #8,spirit of ,god' no more implies deity than does #8angel of ,god1' why is not the ,holy ,spirit called simply the angel or messenger1 of ,god80 ,walker1 ,the ,spirit and the ,incarnation1 #ccg--8,the ,holy ,spirit is ,god in his innermost being or essence1 the principle of life of both the ,father and the ,son2 that in which ,god1 both as ,father and ,son1 does everything1 and in which he comes to us and is in us increasingly through his manifestations4 ,through the working and indwelling of this ,holy ,spirit1 ,god in his person of ,son was fully incarnate in ,christ40 ,gould1 ,am4 ,com4 on #a ,cor4 #b3aa--8;,for who among men knoweth the things of a man1 save the spirit of the man1 which is in him8 even so the things of ,god none knoweth1 save the ,spirit of ,god0--8,the analogy must not be pushed too far1 as if the ,spirit of ,god and ,god were coxtensive terms1 as the corresponding terms are1 substantially1 in man4 ,the point of the analogy is evidently self-knowledge1 and in both cases the contrast is between the spirit within and anything outside40 ,andrew ,murray1 ,spirit of ,christ1 #adj--8,we must not expect always to feel the power of the ,spirit when it works4 ,scripture links power and weakness in a wonderful way1 not as succeeding each other but as existing together4 #8,i was with you in weakness 444 my preaching was in power' 7#a ,cor4 #b3c72 #8when ,i am weak then am ,i strong' 7#b ,cor4 #ab3aj74 ,the power is the power of ,god given to faith1 and faith grows strong in the dark4444 ,he who would command nature must first and most absolutely obey her4444 ,we want to get possession of the ,power1 and use it4 ,god wants the ,power to get possession of us1 and use us40 ,this proof of the deity of the ,holy ,spirit is not invalidated by the limitations of his work under the ,old ,testament dispensation4 ,john #g3ci--8;for the ,holy ,spirit was not yet0--means simply that the ,holy ,spirit could not fulfill his peculiar office as ,revealer of ,christ until the atoning work of ,christ should be accomplished4 ,john #g3ci is to be interpreted in the light of other ,scriptures which assert the agency of the ,holy ,spirit under the old dispensation 7,ps4 #ea3aa--8take not thy holy ,spirit from me07 and which describe his peculiar office under the new dispensation 7,john #af3ad1 #ae--8;he shall take of mine1 and shall declare it unto you074 ,limitation in the manner of the ,spirit's work in the ,o4 ,t4 involved a limitation in the extent and power of it also4 ,pentecost was the flowing forth of a tide of spiritual influence which had hitherto been dammed up4 ,henceforth the ,holy ,spirit was the ,spirit of ,jesus ,christ1 taking of the things of ,christ and showing them1 applying his finished work to human hearts1 and rendering the hitherto localized ,savior omnipresent with his scattered followers to the end of time4 ,under the conditions of his humiliation1 ,christ was a servant4 ,all authority in heaven and earth was given him only after his resurrection4 ,hence he could not send the ,holy ,spirit until he ascended4 ,the mother can show off her son only when he is fully grown4 ,the ,holy ,spirit could reveal ,christ only when there was a complete ,christ to reveal4 ,the ,holy ,spirit could fully sanctify1 only after the example and motive of holiness were furnished in ,christ's life and death4 ,archer ,butler3 8,the divine ,artist could not fitly descend to make the copy1 before the original had been provided40 ,and yet the ,holy ,spirit is 8the eternal ,spirit0 7,heb4 #i3ad71 and he not only existed1 but also wrought1 in ,old ,testament times4 #b ,pet4 #a3ba--8men spake from ,god1 being moved by the ,holy ,spirit0--seems to fix the meaning of the phrase 8the ,holy ,spirit10 where it appears in the ,o4 ,t4 ,before ,christ 8the ,holy ,spirit was not yet0 7,john #g3ci71 just as before ,edison electricity was not yet4 ,there was just as much electricity in the world before ,edison as there is now4 ,edison has only taught us its existence and how to use it4 ,still we can say that1 before ,edison1 electricity1 as a means of lighting1 warming and transporting people1 had no existence4 ,so until ,pentecost1 the ,holy ,spirit1 as the revealer of ,christ1 8was not yet40 ,augustine calls ,pentecost the dies natalis1 or birthday1 of the ,holy ,spirit2 and for the same reason that we call the day when ,mary brought forth her firstborn son the birthday of ,jesus ,christ1 though before ,abraham was born1 ,christ was4 ,the ,holy ,spirit had been engaged in the creation1 and had inspired the prophets1 but officially1 as ,mediator between men and ,christ1 8the ,holy ,spirit was not yet40 ,he could not show the things of ,christ until the things of ,christ were ready to be shown4 ,see ,gordon1 ,ministry of the ,spirit1 #ai-be2 ,prof4 ,j4 ,s4 ,gubelmann1 ,person and ,work of the ,holy ,spirit in ,o4 ,t4 ,times4 ,for proofs of the deity of the ,holy ,spirit1 see ,walker1 ,doctrine of the ,holy ,spirit2 ,hare1 ,mission of the ,comforter2 ,parker1 ,the ,paraclete2 ,cardinal ,manning1 ,temporal ,mission of the ,holy ,ghost2 ,dick1 ,lectures on ,theology1 #a3cda-cej4 ,further references will be given in connection with the proof of the ,holy ,spirit's personality4 #b4 ,intimations of the ,old ,testament4 ,the passages which seem to show that even in the ,old ,testament there are three who are implicitly recognized as ,god may be classed under four heads3 ,a4 ,passages which seem to teach plurality of some sort in the ,godhead4 7a7 ,the plural noun is employed1 and that with a plural verb--a use remarkable1 when we consider that the singular was also in existence2 7b7 ,god uses plural pronouns in speaking of himself2 7c7 ,jehovah distinguishes himself from ,jehovah2 7d7 a ,son is ascribed to ,jehovah2 7e7 the ,spirit of ,god is distinguished from ,god2 7f7 there are a threefold ascription and a threefold benediction4 7a7 ,gen4 #bj3ac--8;,god caused plural me to wander from my father's house02 #ce3g--8;built there an altar1 and called the place ,el-,beth-el2 because there ,god was revealed plural unto him40 7b7 ,gen4 #a3bf--8,let us make man in our image1 after our likeness02 #c3bb--8;,behold1 the man is become as one of us02 #aa3g--8;,come1 let us go down1 and there confound their language02 ,is4 #f3h--8,whom shall ,i send1 and who will go for us80 7c7 ,gen4 #ai3bd--8,then ,jehovah rained upon ,sodom and upon ,gomorrah brimstone and fire from ,jehovah out of heaven02 ,hos4 #a3g--8;,i will have mercy upon the house of ,judah1 and will save them by ,jehovah1 their ,god02 cf4 #b ,tim4 #a3ah--8,the ,lord grant unto him to find mercy of the ,lord in that day0--though ,ellicott here decides adversely to the ,trinitarian reference4 7d7 ,ps4 #b3g--8,thou art my son2 this day have ,i begotten thee02 ,prov4 #cj3d--8,who hath established all the ends of the earth8 ,what is his name1 and what is his son's name1 if thou knowest80 7e7 ,gen4 #a3a and #b1 marg4--8,god created 444 the ,spirit of ,god was brooding02 ,ps4 #cc3f--8;,by the word of ,jehovah were the heavens made1 ,and all the host of them by the breath spirit of his mouth02 ,is4 #dh3af--8the ,lord ,jehovah hath sent me1 and his ,spirit02 #fc3g1 #aj--8loving kindnesses of ,jehovah 444 grieved his holy ,spirit40 7f7 ,is4 #f3c--the trisagion3 8,holy1 holy1 holy02 ,num4 #f3bd-bf--8;,jehovah bless thee1 and keep thee3 ,jehovah make his face to shine upon thee1 and be gracious unto thee3 ,jehovah lift up his countenance upon thee1 and give thee peace40 ,it has been suggested that as ,baal was worshiped in different places and under different names1 as ,baal-,berith1 ,baal-hanan1 ,baal-peor1 ,baal-zeebub1 and his priests could call upon any one of these as possessing certain personified attributes of ,baal1 while yet the whole was called by the plural term 8,baalim10 and ,elijah could say3 8,call ye upon your ,gods10 so 8,elohim0 may be the collective designation of the ,god who was worshiped in different localities2 see ,robertson ,smith1 ,old ,testament in the ,jewish ,church1 #bbi4 ,but this ignores the fact that ,baal is always addressed in the singular1 never in the plural1 while the plural 8,elohim0 is the term commonly used in addresses to ,god4 ,this seems to show that 8,baalim0 is a collective term1 while 8,elohim0 is not4 ,so when ,ewald1 ,lehre von ,gott1 #b3ccc1 distinguishes five names of ,god1 corresponding to five great periods of the history of ,israel1 viz41 the 8,almighty0 of the ,patriarchs1 the 8,jehovah0 of the ,covenant1 the 8,god of ,hosts0 of the ,monarchy1 the 8,holy ,one0 of the ,deuteronomist and the later prophetic age1 and the 8,our ,lord0 of ,judaism1 he ignores the fact that these designations are none of them confined to the times to which they are attributed1 though they may have been predominantly used in those times4 ,the fact that is sometimes used in a narrower sense1 as applicable to the ,son 7,ps4 #de3f2 cf4 ,heb4 #a3h71 need not prevent us from believing that the term was originally chosen as containing an allusion to a certain plurality in the divine nature4 ,nor is it sufficient to call this plural a simple pluralis majestaticus2 since it is easier to derive this common figure from divine usage than to derive the divine usage from this common figure--especially when we consider the constant tendency of ,israel to polytheism4 ,ps4 #de3f2 cf4 ,heb4 #a3h--8of the ,son he saith1 ,thy throne1 ,o ,god1 is for ever and ever40 ,here it is ,god who calls ,christ 8,god0 or 8,elohim40 ,the term ,elohim has here acquired the significance of a singular4 ,it was once thought that the royal style of speech was a custom of a later date than the time of ,moses4 ,pharaoh does not use it4 ,in ,gen4 #da3da-dd1 he says3 8,i have set thee over all the land of ,egypt 444 ,i am ,pharaoh40 ,but later investigations seem to prove that the plural for ,god was used by the ,canaanites before the ,hebrew occupation4 ,the one ,pharaoh is called 8my gods0 or 8my god10 indifferently4 ,the word 8master0 is usually found in the plural in the ,o4 ,t4 7cf4 ,gen4 #bd3i1 #ea2 #ci3ai2 #dj3a74 ,the plural gives utterance to the sense of awe4 ,it signifies magnitude or completeness4 7,see ,the ,bible ,student1 ,aug4 #aijj3fg47 ,this ancient ,hebrew application of the plural to ,god is often explained as a mere plural of dignity1 one who combines in himself many reasons for adoration 7 from to fear1 to adore74 ,oehler1 ,o4 ,t4 ,theology1 #a3abh-acj1 calls it a 8quantitative plural10 signifying unlimited greatness4 ,the ,hebrews had many plural forms1 where we should use the singular1 as 8heavens0 instead of 8heaven10 8waters0 instead of 8water40 ,we too speak of 8news10 8wages10 and say 8you0 instead of 8thou02 see ,f4 ,w4 ,robertson1 on ,genesis1 #ab4 ,but the ,church ,fathers1 such as ,barnabas1 ,justin ,martyr1 ,irenus1 ,theophilus1 ,epiphanius1 and ,theodoret1 saw in this plural an allusion to the ,trinity1 and we are inclined to follow them4 ,when finite things were pluralized to express man's reverence1 it would be far more natural to pluralize the name of ,god4 ,and ,god's purpose in securing this pluralization may have been more far-reaching and intelligent than man's4 ,the ,holy ,spirit who presided over the development of revelation may well have directed the use of the plural in general1 and even the adoption of the plural name ,elohim in particular1 with a view to the future unfolding of truth with regard to the ,trinity4 ,we therefore dissent from the view of ,hill1 ,genetic ,philosophy1 #cbc1 #ccj--8,the ,hebrew religion1 even much later than the time of ,moses1 as it existed in the popular mind1 was1 according to the prophetic writings1 far removed from a real monotheism1 and consisted in the wavering acceptance of the preminence of a tribal ,god1 with a strong inclination towards a general polytheism4 ,it is impossible therefore to suppose that anything approaching the philosophical monotheism of modern theology could have been elaborated or even entertained by primitive man4444 #8,thou shalt have no other gods before me' 7,ex4 #bj3c71 the first precept of ,hebrew monotheism1 was not understood at first as a denial of the hereditary polytheistic faith1 but merely as an exclusive claim to worship and obedience40 ,e4 ,g4 ,robinson says1 in a similar strain1 that 8we can explain the idolatrous tendencies of the ,jews only on the supposition that they had lurking notions that their ,god was a merely national god4 ,moses seems to have understood the doctrine of the divine unity1 but the ,jews did not40 ,to the views of both ,hill and ,robinson we reply that the primitive intuition of ,god is not that of many1 but that of ,one4 ,paul tells us that polytheism is a later and retrogressive stage of development1 due to man's sin 7,rom4 #a3ai-be74 ,we prefer the statement of ,mc,laren3 8,the plural ,elohim is not a survival from a polytheistic stage1 but expresses the divine nature in the manifoldness of its fulnesses and perfections1 rather than in the abstract unity of its being0--and1 we may add1 expresses the divine nature in its essential fulness1 as a complex of personalities4 ,see ,conant1 ,gesenius' ,hebrew ,grammar1 #ajh2 ,green1 ,hebrew ,grammar1 #cjf2 ,girdlestone1 ,o4 ,t4 ,synonyms1 #ch1 #ec2 ,alexander on ,psalm #aa3g2 #bi3a2 #eh3aa4 ,b4 ,passages relating to the ,angel of ,jehovah4 7a7 ,the angel of ,jehovah identifies himself with ,jehovah2 7b7 he is identified with ,jehovah by others2 7c7 he accepts worship due only to ,god4 ,though the phrase 8angel of ,jehovah0 is sometimes used in the later ,scriptures to denote a merely human messenger or created angel1 it seems in the ,old ,testament1 with hardly more than a single exception1 to designate the pre-incarnate ,logos1 whose manifestations in angelic or human form foreshadowed his final coming in the flesh4 7a7 ,gen4 #bb3aa1 #af--8the angel of ,jehovah called unto him ,abraham1 when about to sacrifice ,isaac 444 ,by myself have ,i sworn1 saith ,jehovah02 #ca3aa1 #ac--8the angel of ,god said unto me ,jacob 444 ,i am the ,god of ,beth-el40 7b7 ,gen4 #af3i1 #ac--8;angel of ,jehovah said unto her 444 and she called the name of ,jehovah that spake unto her1 ,thou art a ,god that seeth02 #dh3ae1 #af--8the ,god who hath fed me 444 the angel who hath redeemed me40 7c7 ,ex4 #c3b1 #d1 #e--8the angel of ,jehovah appeared unto him 444 ,god called unto him out of the midst of the bush 444 put off thy shoes from off thy feet02 ,judges #ac3bj-bb--8;angel of ,jehovah ascended4444 ,manoah and his wife 444 fell on their faces 444 ,manoah said 444 ,we shall surely die1 because we have seen ,god40 ,the 8angel of the ,lord0 appears to be a human messenger in ,haggai #a3ac--8;,haggai1 ,jehovah's messenger02 a created angel in ,mat4 #a3bj--8;an angel of the ,lord called ,gabriel appeared unto0 ,joseph2 in ,acts #c3bf--8;an angel of the ,lord spake unto ,philip02 and in #ab3g--8;an angel of the ,lord stood by him0 7,peter74 ,but commonly1 in the ,o4,t41 the 8angel of ,jehovah0 is a theophany1 a self-manifestation of ,god4 ,the only distinction is that between ,jehovah in himself and ,jehovah in manifestation4 ,the appearances of 8the angel of ,jehovah0 seem to be preliminary manifestations of the divine ,logos1 as in ,gen4 #ah3b1 #ac--8three men stood over against him ,abraham 444 ,and ,jehovah said unto ,abraham02 ,dan4 #c3be1 #bh--8the aspect of the fourth is like a son of the gods4444 ,blessed be the ,god 444 who hath sent his angel40 ,the ,n4,t4 8angel of the ,lord0 does not permit1 the ,o4,t4 8angel of the ,lord0 requires1 worship 7,rev4 #bb3h1 #i--8,see thou do it not02 cf4 ,ex4 #c3e--8put off thy shoes074 ,as supporting this interpretation1 see ,hengstenberg1 ,christology1 #a3ajg-abc2 ,j4 ,pye ,smith1 ,scripture ,testimony to the ,messiah4 ,as opposing it1 see ,hofmann1 ,schriftbeweis1 #a3cbi1 #cgh2 ,kurtz1 ,history of ,old ,covenant1 #a3aha4 ,on the whole subject1 see ,bib4 ,sac41 #ahgi3eic-fae4 ,c4 ,descriptions of the divine ,wisdom and ,word4 7a7 ,wisdom is represented as distinct from ,god1 and as eternally existing with ,god2 7b7 the ,word of ,god is distinguished from ,god1 as executor of his will from everlasting4 7a7 ,prov4 #h3a--8;,doth not wisdom cry80 ,cf4 ,mat4 #aa3ai--8wisdom is justified by her works02 ,luke #g3ce--8wisdom is justified of all her children02 #aa3di--8,therefore also said the wisdom of ,god1 ,i will send unto them prophets and apostles02 ,prov4 #h3bb1 #cj1 #ca--8;,jehovah possessed me in the beginning of his way1 ,before his works of old4444 ,i was by him1 as a master workman3 ,and ,i was daily his delight4444 ,and my delight was with the sons of men02 cf4 #c3ai--8;,jehovah by wisdom founded the earth10 and ,heb4 #a3b--8;his ,son 444 through whom 444 he made the worlds40 7b7 ,ps4 #ajg3bj--8;,he sendeth his word1 and healeth them02 #aai3hi--8;,for ever1 ,o ,jehovah1 ,thy word is settled in heaven02 #adg3ae-ah--8;,he sendeth out his commandment4444 ,he sendeth out his word40 ,in the ,apocryphal book entitled ,wisdom1 #g3bf1 #bh1 wisdom is described as 8the brightness of the eternal light10 8the unspotted mirror of ,god's majesty10 and 8the image of his goodness0--reminding us of ,heb4 #a3c--8the effulgence of his glory1 and the very image of his substance40 ,in ,wisdom1 #i3i1 #aj1 wisdom is represented as being present with ,god when he made the world1 and the author of the book prays that wisdom may be sent to him out of ,god's holy heavens and from the throne of his glory4 ,in #a ,esdras #d3ce-ch1 ,truth in a similar way is spoken of as personal3 8,great is the ,truth and stronger than all things4 ,all the earth calleth upon the ,truth1 and the heaven blesseth it2 all works shake and tremble at it1 and with it is no unrighteous thing4 ,as for the ,truth1 it endureth and is always strong2 it liveth and conquereth forevermore40 ,it must be acknowledged that in none of these descriptions is the idea of personality clearly developed4 ,still less is it true that ,john the apostle derived his doctrine of the ,logos from the interpretations of these descriptions in ,philo ,judus4 ,john's doctrine 7,john #a3a-ah7 is radically different from the ,alexandrian ,logos-idea of ,philo4 ,this last is a ,platonizing speculation upon the mediating principle between ,god and the world4 ,philo seems at times to verge towards a recognition of personality in the ,logos1 though his monotheistic scruples lead him at other times to take back what he has given1 and to describe the ,logos either as the thought of ,god or as its expression in the world4 ,but ,john is the first to present to us a consistent view of this personality1 to identify the ,logos with the ,messiah1 and to distinguish the ,word from the ,spirit of ,god4 ,dorner1 in his ,history of the ,doctrine of the ,person of ,christ1 #a3ac-de1 and in his ,system of ,doctrine1 #a3cdh1 #cdi1 gives the best account of ,philo's doctrine of the ,logos4 ,he says that ,philo calls the ,logos 1 1 4 ,whether this is anything more than personification is doubtful1 for ,philo also calls the ,logos the 4 ,certainly1 so far as he makes the ,logos a distinct personality1 he makes him also a subordinate being4 ,it is charged that the doctrine of the ,trinity owes its origin to the ,platonic philosophy in its ,alexandrian union with ,jewish theology4 ,but ,platonism had no ,trinity4 ,the truth is that by the doctrine of the ,trinity ,christianity secured itself against false heathen ideas of ,god's multiplicity and immanence1 as well as against false ,jewish ideas of ,god's unity and transcendence4 ,it owes nothing to foreign sources4 ,we need not assign to ,john's gospel a later origin1 in order to account for its doctrine of the ,logos1 any more than we need to assign a later origin to the ,synoptics in order to account for their doctrine of a suffering ,messiah4 ,both doctrines were equally unknown to ,philo4 ,philo's ,logos does not and cannot become man4 ,so says ,dorner4 ,westcott1 in ,bible ,commentary on ,john1 ,introd41 xv-xviii1 and on ,john #a3a--8,the theological use of the term in ,john's gospel appears to be derived directly from the ,palestinian ,memra1 and not from the ,alexandrian ,logos40 ,instead of ,philo's doctrine being a stepping-stone from ,judaism to ,christianity1 it was a stumbling-stone4 ,it had no doctrine of the ,messiah or of the atonement4 ,bennett and ,adeny1 ,bib4 ,introd41 #cdj--8,the difference between ,philo and ,john may be stated thus3 ,philo's ,logos is ,reason1 while ,john's is ,word2 ,philo's is impersonal1 while ,john's is personal2 ,philo's is not incarnate1 while ,john's is incarnate2 ,philo's is not the ,messiah1 while ,john's is the ,messiah40 ,philo lived from ,b4 ,c4 #aj or #bj to certainly ,a4 ,d4 #dj1 when he went at the head of a ,jewish embassy to ,rome1 to persuade the ,emperor to abstain from claiming divine honor from the ,jews4 ,in his ,de ,opifice ,mundi he says3 8,the ,word is nothing else but the intelligible world40 ,he calls the ,word the 8chainband10 8pilot10 8steersman10 of all things4 ,gore1 ,incarnation1 #fi--8,logos in ,philo must be translated #8,reason4' ,but in the ,targums1 or early ,jewish paraphrases of the ,o4 ,t41 the #8,word' of ,jehovah 7,memra1 ,devra7 is constantly spoken of as the efficient instrument of the divine action1 in cases where the ,o4 ,t4 speaks of ,jehovah himself1 #8,the ,word of ,god' had come to be used personally1 as almost equivalent to ,god manifesting himself1 or ,god in action40 ,george ,h4 ,gilbert1 in ,biblical ,world1 ,jan4 #ahii3dd--8;,john's use of the term ,logos was suggested by ,greek philosophy1 while at the same time the content of the word is ,jewish40 ,hatch1 ,hibbert ,lectures1 #agd-bjh--8,the ,stoics invested the ,logos with personality4 ,they were ,monists and they made and the active and the passive forms of the one principle4 ,some made ,god a mode of matter--natura naturata2 others made matter a mode of ,god--natura naturans the world a self-evolution of ,god4 ,the ,platonic forms1 as manifold expressions of a single 1 were expressed by a singular term1 ,logos1 rather than the ,logoi1 of ,god4 ,from this ,logos proceed all forms of mind or reason4 ,so held ,philo3 #8,the mind is an offshoot from the divine and happy soul 7of ,god71 an offshoot not separated from him1 for nothing divine is cut off and disjoined1 but only extended4' ,philo's ,logos is not only form but force--,god's creative energy--the eldest-born of the #8,i am1' which robes itself with the world as with a vesture1 the high priest's robe1 embroidered with all the forces of the seen and unseen worlds40 ,wendt1 ,teaching of ,jesus1 #a3ec--8,philo carries the transcendence of ,god to its logical conclusions4 ,the ,jewish doctrine of angels is expanded in his doctrine of the ,logos4 ,the ,alexandrian philosophers afterwards represented ,christianity as a spiritualized ,judaism4 ,but a philosophical system dominated by the idea of the divine transcendence never could have furnished a motive for missionary labors like those of ,paul4 ,philo's belief in transcendence abated his redemptive hopes4 ,but1 conversely1 the redemptive hopes of orthodox ,judaism saved it from some of the errors of exclusive transcendence40 ,see a quotation from ,siegfried1 in ,schrer's ,history of the ,jewish ,people1 article on ,philo3 8,philo's doctrine grew out of ,god's distinction and distance from the world4 ,it was dualistic4 ,hence the need of mediating principles1 some being less than ,god and more than creature4 ,the cosmical significance of ,christ bridged the gulf between ,christianity and contemporary ,greek thought4 ,christianity stands for a ,god who is revealed4 ,but a ,logos-doctrine like that of ,philo may reveal less than it conceals4 ,instead of ,god incarnate for our salvation1 we may have merely a mediating principle between ,god and the world1 as in ,arianism40 ,the preceding statement is furnished in substance by ,prof4 ,william ,adams ,brown4 ,with it we agree1 adding only the remark that the ,alexandrian philosophy gave to ,christianity1 not the substance of its doctrine1 but only the terminology for its expression4 ,the truth which ,philo groped after1 the ,apostle ,john seized and published1 as only he could1 who had heard1 seen1 and handled 8the ,word of life0 7#a ,john #a3a74 8,the ,christian doctrine of the ,logos was perhaps before anything else an effort to express how ,jesus ,christ was ,god 771 and yet in another sense was not ,god 7 72 that is to say1 was not the whole ,godhead0 7quoted in ,marcus ,dods1 ,expositors' ,bible1 on ,john #a3a74 ,see also ,kendrick1 in ,christian ,review1 #bf3cfi-cii2 ,gloag1 in ,presb4 and ,ref4 ,rev41 #ahia3de-eg2 ,rville1 ,doctrine of the ,logos in ,john and ,philo2 ,godet on ,john1 ,germ4 transl41 #ac1 #ace2 ,cudworth1 ,intellectual ,system1 #b3cbj-ccc2 ,pressens1 ,life of ,jesus ,christ1 #hc2 ,hagenbach1 ,hist4 ,doct41 #a3aad-aag2 ,liddon1 ,our ,lord's ,divinity1 #ei-ga2 ,conant on ,proverbs1 #ec4 ,d4 ,descriptions of the ,messiah4 7a7 ,he is one with ,jehovah2 7b7 yet he is in some sense distinct from ,jehovah4 7a7 ,is4 #i3f--8unto us a child is born1 unto us a son is given 444 and his name shall be called ,wonderful ,counselor1 ,mighty ,god1 ,everlasting ,father1 ,prince of ,peace02 ,micah #e3b--8thou ,bethlehem 444 which art little 444 out of thee shall one come forth unto me that is to be ruler in ,israel2 whose goings forth are from of old1 from everlasting40 7b7 ,ps4 #de3f1 #g--8,thy throne1 ,o ,god1 is for ever and ever4444 ,therefore ,god1 thy ,god1 hath anointed thee02 ,mal #c3a--8;,i send my messenger1 and he shall prepare the way before me3 and the ,lord1 whom ye seek1 will suddenly come to his temple2 and the messenger of the covenant1 whom ye desire40 ,henderson1 in his ,commentary on this passage1 points out that the ,messiah is here called 8the ,lord0 or 8the ,sovereign0--a title nowhere given in this form 7with the article7 to any but ,jehovah2 that he is predicted as coming to the temple as its proprietor2 and that he is identified with the angel of the covenant1 elsewhere shown to be one with ,jehovah himself4 ,it is to be remembered1 in considering this1 as well as other classes of passages previously cited1 that no ,jewish writer before ,christ's coming had succeeded in constructing from them a doctrine of the ,trinity4 ,only to those who bring to them the light of ,new ,testament revelation do they show their real meaning4 ,our general conclusion with regard to the ,old ,testament intimations must therefore be that1 while they do not by themselves furnish a sufficient basis for the doctrine of the ,trinity1 they contain the germ of it1 and may be used in confirmation of it when its truth is substantially proved from the ,new ,testament4 ,that the doctrine of the ,trinity is not plainly taught in the ,hebrew ,scriptures is evident from the fact that ,jews unite with ,mohammedans in accusing trinitarians of polytheism4 ,it should not surprise us that the ,old ,testament teaching on this subject is undeveloped and obscure4 ,the first necessity was that the ,unity of ,god should be insisted on4 ,until the danger of idolatry was past1 a clear revelation of the ,trinity might have been a hindrance to religious progress4 ,the child now1 like the race then1 must learn the unity of ,god before it can profitably be taught the ,trinity1--else it will fall into tritheism2 see ,gardiner1 ,o4 ,t4 and ,n4 ,t41 #di4 ,we should not therefore begin our proof of the ,trinity with a reference to passages in the ,old ,testament4 ,we should speak of these passages1 indeed1 as furnishing intimations of the doctrine rather than proof of it4 ,yet1 after having found proof of the doctrine in the ,new ,testament1 we may expect to find traces of it in the ,old which will corroborate our conclusions4 ,as a matter of fact1 we shall see that traces of the idea of a ,trinity are found not only in the ,hebrew ,scriptures but in some of the heathen religions as well4 ,e4 ,g4 ,robinson3 8,the doctrine of the ,trinity underlay the ,o4 ,t41 unperceived by its writers1 was first recognized in the economic revelation of ,christianity1 and was first clearly enunciated in the necessary evolution of ,christian doctrine40 ,,ii4 ,these ,three are so described in ,scripture that we are compelled to conceive of them as distinct ,persons4 #a4 ,the ,father and the ,son are persons distinct from each other4 7a7 ,christ distinguishes the ,father from himself as 8another02 7b7 the ,father and the ,son are distinguished as the begetter and the begotten2 7c7 the ,father and the ,son are distinguished as the sender and the sent4 7a7 ,john #e3cb1 #cg--8;,it is another that beareth witness of me 444 the ,father that sent me1 he hath borne witness of me40 7b7 ,ps4 #b3g--8,thou art my ,son2 this day have ,i begotten thee02 ,john #a3ad--8the only begotten from the ,father02 #ah--8the only begotten ,son02 #c3af--8;gave his only begotten ,son40 7c7 ,john #aj3cf--8say ye of him1 whom the ,father sanctified and sent into the world1 ,thou blasphemest2 because ,i said1 ,i am the ,son of ,god802 ,gal #d3d--8when the fulness of the time came1 ,god sent forth his ,son40 ,in these passages the ,father is represented as objective to the ,son1 the ,son to the ,father1 and both the ,father and ,son to the ,spirit4 #b4 ,the ,father and the ,son are persons distinct from the ,spirit4 7a7 ,jesus distinguishes the ,spirit from himself and from the ,father2 7b7 the ,spirit proceeds from the ,father2 7c7 the ,spirit is sent by the ,father and by the ,son4 7a7 ,john #ad3af1 #ag--8;,i will pray the ,father1 and he shall give you another ,comforter1 that he may be with you for ever1 even the ,spirit of truth0--or 8,spirit of the truth10 he whose work it is to reveal and apply the truth1 and especially to make manifest him who is the truth4 ,jesus had been their ,comforter3 he now promises them another ,comforter4 ,if he himself was a person1 then the ,spirit is a person4 7b7 ,john #ae3bf--8the ,spirit of truth which proceedeth from the ,father40 7c7 ,john #ad3bf--8the ,comforter1 even the ,holy ,spirit1 whom the ,father will send in my name02 #ae3bf--8when the ,comforter is come1 whom ,i will send unto you from the ,father02 ,gal4 #d3f--8;,god sent forth the ,spirit of his ,son into our hearts40 ,the ,greek church holds that the ,spirit proceeds from the ,father only2 the ,latin church1 that the ,spirit proceeds both from the ,father and from the ,son4 ,the true formula is3 ,the ,spirit proceeds from the ,father through or by 7not 8and07 the ,son4 ,see ,hagenbach1 ,history of ,doctrine1 #a3bfb1 #bfc4 ,moberly1 ,atonement and ,personality1 #aie--8,the ,filioque is a valuable defence of the truth that the ,holy ,spirit is not simply the abstract second ,person of the ,trinity1 but rather the ,spirit of the incarnate ,christ1 reproducing ,christ in human hearts1 and revealing in them the meaning of true manhood40 #c4 ,the ,holy ,spirit is a person4 ,a4 ,designations proper to personality are given him4 7a7 ,the masculine pronoun 1 though is neuter2 7b7 the name 1 which cannot be translated by 8comfort01 or be taken as the name of any abstract influence4 ,the ,comforter1 ,instructor1 ,patron1 ,guide1 ,advocate1 whom this term brings before us1 must be a person4 ,this is evident from its application to ,christ in #a ,john #b3a--8we have an ,advocate----with the ,father1 ,jesus ,christ the righteous40 7a7 ,john #af3ad--8;,he 77 shall glorify me02 in ,eph4 #a3ad also1 some of the best authorities1 including ,tischendorf 7#hth ed471 read 1 the masculine pronoun3 8who is an earnest of our inheritance40 ,but in ,john #ad3af-ah1 is followed by the neuters and 1 because had intervened4 ,grammatical and not theological considerations controlled the writer4 ,see ,g4 ,b4 ,stevens1 ,johannine ,theology1 #ahi-bag1 especially on the distinction between ,christ and the ,holy ,spirit4 ,the ,holy ,spirit is another person than ,christ1 in spite of ,christ's saying of the coming of the ,holy ,spirit3 8,i come unto you40 7b7 ,john #af3g--8;if ,i go not away1 the ,comforter will not come unto you40 ,the word 1 as appears from #a ,john #b3a1 quoted above1 is a term of broader meaning than merely 8,comforter40 ,the ,holy ,spirit is1 indeed1 as has been said1 8the mother-principle in the ,godhead10 and 8as one whom his mother comforteth0 so ,god by his ,spirit comforts his children 7,is4 #ff3ac74 ,but the ,holy ,spirit is also an ,advocate of ,god's claims in the soul1 and of the soul's interests in prayer 7,rom4 #h3bf--8maketh intercession for us074 ,he comforts not only by being our advocate1 but by being our instructor1 patron1 and guide2 and all these ideas are found attaching to the word in good ,greek usage4 ,the word indeed is a verbal adjective1 signifying 8called to one's aid10 hence a 8helper02 the idea of encouragement is included in it1 as well as those of comfort and of advocacy4 ,see ,westcott1 ,bible ,com41 on ,john #ad3af2 ,cremer1 ,lexicon of ,n4 ,t4 ,greek1 in voce4 ,t4 ,dwight1 in ,s4 ,s4 ,times1 on ,john #ad3af--8,the fundamental meaning of the word 1 which is a verbal adjective1 is #8called to one's aid1' and thus1 when used as a noun1 it conveys the idea of #8helper4' ,this more general sense probably attaches to its use in ,john's ,gospel1 while in the ,epistle 7#a ,john #b3a1 #b7 it conveys the idea of ,jesus acting as advocate on our behalf before ,god as a ,judge40 ,so the ,latin advocatus signifies one 8called to0--i4 e41 called in to aid1 counsel1 plead4 ,in this connection ,jesus says3 8,i will not leave you orphans0 7,john #ad3ah74 ,cumming1 ,through the ,eternal ,spirit1 #bbh--8;,as the orphaned family1 in the day of the parent's death1 need some friend who shall lighten their sense of loss by his own presence with them1 so the ,holy ,spirit is #8called in' to supply the present love and help which the ,twelve are losing in the death of ,jesus40 ,a4 ,a4 ,hodge1 ,pop4 ,lectures1 #bcg--8,the ,roman #8client1' the poor and dependent man1 called in his #8patron' to help him in all his needs4 ,the patron thought for1 advised1 directed1 supported1 defended1 supplied1 restored1 comforted his client in all his complications4 ,the client1 though weak1 with a powerful patron1 was socially and politically secure forever40 ,b4 ,his name is mentioned in immediate connection with other persons1 and in such a way as to imply his own personality4 7a7 ,in connection with ,christians2 7b7 in connection with ,christ2 7c7 in connection with the ,father and the ,son4 ,if the ,father and the ,son are persons1 the ,spirit must be a person also4 7a7 ,acts #ae3bh--8;it seemed good to the ,holy ,spirit1 and to us40 7b7 ,john #af3ad--8;,he shall glorify me3 for he shall take of mine1 and shall declare it unto you02 cf4 #ag3d--8;,i glorified thee on the earth40 7c7 ,mat4 #bh3bi--8;baptizing them into the name of the ,father and of the ,son and of the ,holy ,spirit02 #b ,cor4 #ac3ad--8the grace of the ,lord ,jesus ,christ1 and the love of ,god1 and the communion of the ,holy ,spirit1 be with you all02 ,jude #ba--8praying in the ,holy ,spirit1 keep yourselves in the love of ,god1 looking for the mercy of our ,lord ,jesus ,christ40 #a ,pet4 #a3a1 #b--8;elect 444 according to the foreknowledge of ,god the ,father1 in sanctification of the ,spirit1 unto obedience and sprinkling of the blood of ,jesus ,christ40 ,yet it is noticeable in all these passages that there is no obtrusion of the ,holy ,spirit's personality1 as if he desired to draw attention to himself4 ,the ,holy ,spirit shows1 not himself1 but ,christ4 ,like ,john the ,baptist1 he is a mere voice1 and so is an example to ,christian preachers1 who are themselves 8made 444 sufficient as ministers 444 of the ,spirit0 7#b ,cor4 #c3f74 ,his leading is therefore often unperceived2 he so joins himself to us that we infer his presence only from the new and holy exercises of our own minds2 he continues to work in us even when his presence is ignored and his purity is outraged by our sins4 ,c4 ,he performs acts proper to personality4 ,that which searches1 knows1 speaks1 testifies1 reveals1 convinces1 commands1 strives1 moves1 helps1 guides1 creates1 recreates1 sanctifies1 inspires1 makes intercession1 orders the affairs of the church1 performs miracles1 raises the dead--cannot be a mere power1 influence1 efflux1 or attribute of ,god1 but must be a person4 ,gen4 #a3b1 marg4--8the ,spirit of ,god was brooding upon the face of the waters02 #f3c--8,my ,spirit shalt not strive with man for ever02 ,luke #ab3ab--8the ,holy ,spirit shall teach you in that very hour what ye ought to say02 ,john #c3h--8;born of the ,spirit0--here ,bengel translates3 8the ,spirit breathes where he wills1 and thou hearest his voice0--see also ,gordon1 ,ministry of the ,spirit1 #aff2 #af3h--8;convict the world in respect of sin1 and of righteousness1 and of judgment02 ,acts #b3d--8the ,spirit gave them utterance02 #h3bi--8the ,spirit said unto ,philip1 ,go near02 #aj3ai1 #bj--8the ,spirit said unto him ,peter1 ,behold1 three men seek thee4444 go with them 444 for ,i have sent them02 #ac3b--8the ,holy ,spirit said1 ,separate me ,barnabas and ,saul02 #af3f1 #g--8;forbidden of the ,holy ,spirit 444 ,spirit of ,jesus suffered them not02 ,rom4 #h3aa--8;give life also to your mortal bodies through his ,spirit02 #bf--8the ,spirit also helpeth our infirmity 444 maketh intercession for us02 #ae3ai--8;in the power of signs and wonders1 in the power of the ,holy ,spirit02 #a ,cor4 #b3aj1 #aa--8the ,spirit searcheth all things4444 things of ,god none knoweth1 save the ,spirit of ,god02 #ab3h-aa--;distributes spiritual gifts 8to each one severally even as he will0--here ,meyer calls attention to the words 8as he will10 as proving the personality of the ,spirit2 #b ,pet4 #a3ba--8men spake from ,god1 being moved by the ,holy ,spirit02 #a ,pet4 #a3b--8sanctification of the ,spirit40 ,how can a person be given in various measures8 ,we answer1 by being permitted to work in our behalf with various degrees of power4 ,dorner3 8,to be power does not belong to the impersonal40 ,d4 ,he is affected as a person by the acts of others4 ,that which can be resisted1 grieved1 vexed1 blasphemed1 must be a person2 for only a person can perceive insult and be offended4 ,the blasphemy against the ,holy ,ghost cannot be merely blasphemy against a power or attribute of ,god1 since in that case blasphemy against ,god would be a less crime than blasphemy against his power4 ,that against which the unpardonable sin can be committed must be a person4 ,is4 #fc3aj--8they rebelled and grieved his holy ,spirit02 ,mat4 #ab3ca--8;,every sin and blasphemy shall be forgiven unto men2 but the blasphemy against the ,spirit shall not be forgiven02 ,acts #e3c1 #d1 #i--8lie to the ,holy ,ghost 444 thou hast not lied unto men but unto ,god4444 agreed together to try the ,spirit of the ,lord02 #g3ea--8ye do always resist the ,holy ,spirit02 ,eph4 #d3cj--8;grieve not the ,holy ,spirit of ,god40 ,satan cannot be 8grieved40 ,selfishness can be angered1 but only love can be grieved4 ,blaspheming the ,holy ,spirit is like blaspheming one's own mother4 ,the passages just quoted show the ,spirit's possession of an emotional nature4 ,hence we read of 8the love of the ,spirit0 7,rom4 #ae3cj74 ,the unutterable sighings of the ,christian in intercessory prayer 7,rom4 #h3bf1 #bg7 reveal the mind of the ,spirit1 and show the infinite depths of feeling which are awakened in ,god's heart by the sins and needs of men4 ,these deep desires and emotions which are only partially communicated to us1 and which only ,god can understand1 are conclusive proof that the ,holy ,spirit is a person4 ,they are only the overflow into us of the infinite fountain of divine love to which the ,holy ,spirit unites us4 ,as ,christ in the garden 8began to be sorrowful and sore troubled0 7,mat4 #bf3cg71 so the ,holy ,spirit is sorrowful and sore troubled at the ignoring1 despising1 resisting of his work1 on the part of those whom he is trying to rescue from sin and to lead out into the freedom and joy of the ,christian life4 ,luthardt1 in ,s4 ,s4 ,times1 ,may #bf1 #ahhh--8;,every sin can be forgiven--even the sin against the ,son of man--except the sin against the ,holy ,spirit4 ,the sin against the ,son of man can be forgiven because he can be misconceived4 ,for he did not appear as that which he really was4 ,essence and appearance1 truth and reality1 contradicted each other40 ,hence ,jesus could pray3 8,father1 forgive them1 for they know not what they do0 7,luke #bc3cd74 ,the office of the ,holy ,spirit1 however1 is to show to men the nature of their conduct1 and to sin against him is to sin against light and without excuse4 ,see ,a4 ,h4 ,strong1 ,christ in ,creation1 #big-cac4 ,salmond1 in ,expositor's ,greek ,testament1 on ,eph4 #d3cj--8,what love is in us points truly1 though tremulously1 to what love is in ,god4 ,but in us love1 in proportion as it is true and sovereign1 has both its wrath-side and its grief-side2 and so must it be with ,god1 however difficult for us to think it out40 ,e4 ,he manifests himself in visible form as distinct from the ,father and the ,son1 yet in direct connection with personal acts performed by them4 ,mat4 #c3af1 #ag--8;,jesus1 when he was baptized1 went up straightway from the water3 and lo1 the heavens were opened unto him1 and he saw the ,spirit of ,god descending as a dove1 and coming upon him2 and lo1 a voice out of the heavens1 saying1 ,this is my beloved ,son1 in whom ,i am well pleased02 ,luke #c3ba1 #bb--8;,jesus also having been baptized1 and praying1 the heaven was opened1 and the ,holy ,spirit descended in a bodily form1 as a dove1 upon him1 and a voice came out of heaven1 ,thou art my beloved ,son2 in thee ,i am well pleased40 ,here are the prayer of ,jesus1 the approving voice of the ,father1 and the ,holy ,spirit descending in visible form to anoint the ,son of ,god for his work4 8,i ad ,jordanem1 et videbis ,trinitatem40 ,f4 ,this ascription to the ,spirit of a personal subsistence distinct from that of the ,father and of the ,son cannot be explained as personification2 for3 7a7 ,this would be to interpret sober prose by the canons of poetry4 ,such sustained personification is contrary to the genius of even ,hebrew poetry1 in which ,wisdom itself is most naturally interpreted as designating a personal existence4 7b7 ,such an interpretation would render a multitude of passages either tautological1 meaningless1 or absurd1--as can be easily seen by substituting for the name ,holy ,spirit the terms which are wrongly held to be its equivalents2 such as the power1 or influence1 or efflux1 or attribute of ,god4 7c7 ,it is contradicted1 moreover1 by all those passages in which the ,holy ,spirit is distinguished from his own gifts4 7a7 ,the ,bible is not primarily a book of poetry1 although there is poetry in it4 ,it is more properly a book of history and law4 ,even if the methods of allegory were used by the ,psalmists and the ,prophets1 we should not expect them largely to characterize the ,gospels and ,epistles2 #a ,cor4 #ac3d--8,love suffereth long1 and is kind0--is a rare instance in which ,paul's style takes on the form of poetry4 ,yet it is the ,gospels and ,epistles which most constantly represent the ,holy ,spirit as a person4 7b7 ,acts #aj3ch--8;,god anointed him ,jesus with the ,holy ,spirit and with power0 anointed him with power and with power8 ,rom4 #ae3ac--8;abound in hope1 in the power of the ,holy ,spirit0 in the power of the power of ,god8 #ai--8;in the power of signs and wonders1 in the power of the ,holy ,spirit0 in the power of the power of ,god8 #a ,cor4 #b3d--8;demonstration of the ,spirit and of power0 demonstration of power and of power8 7c7 ,luke #a3ce--8the ,holy ,spirit shall come upon thee1 and the power of the ,most ,high shall overshadow thee02 #d3ad--8;,jesus returned in the power of the ,spirit into ,galilee02 #a ,cor4 #ab3d1 #h1 #aa--;after mention of the gifts of the ,spirit1 such as wisdom1 knowledge1 faith1 healings1 miracles1 prophecy1 discerning of spirits1 tongues1 interpretation of tongues1 all these are traced to the ,spirit who bestows them3 8all these worketh the one and the same ,spirit1 dividing to each one severally even as he will40 ,here is not only giving1 but giving discreetly1 in the exercise of an independent will such as belongs only to a person4 ,rom4 #h3bf--8the ,spirit himself maketh intercession for us0--must be interpreted1 if the ,holy ,spirit is not a person distinct from the ,father1 as meaning that the ,holy ,spirit intercedes with himself4 8,the personality of the ,holy ,spirit was virtually rejected by the ,arians1 as it has since been by ,schleiermacher1 and it has been positively denied by the ,socinians0 7,e4 ,g4 ,robinson74 ,gould1 ,bib4 ,theol4 ,n4 ,t41 #hc1 #if--8,the ,twelve represent the ,spirit as sent by the ,son1 who has been exalted that he may send this new power out of the heavens4 ,paul represents the ,spirit as bringing to us the ,christ4 ,in the ,spirit ,christ dwells in us4 ,the ,spirit is the historic ,jesus translated into terms of universal ,spirit4 ,through the ,spirit we are in ,christ and ,christ in us4 ,the divine ,indweller is to ,paul alternately ,christ and the ,spirit4 ,the ,spirit is the divine principle incarnate in ,jesus and explaining his prexistence 7#b ,cor4 #c3ag1 #ah74 ,jesus was an incarnation of the ,spirit of ,god40 ,this seeming identification of the ,spirit with ,christ is to be explained upon the ground that the divine essence is common to both and permits the ,father to dwell in and to work through the ,son1 and the ,son to dwell in and to work through the ,spirit4 ,it should not blind us to the equally patent ,scriptural fact that there are personal relations between ,christ and the ,holy ,spirit1 and work done by the latter in which ,christ is the object and not the subject2 ,john #af3ad--8;,he shall glorify me3 for he shall take of mine1 and shall declare it unto you40 ,the ,holy ,spirit is not some thing1 but some one2 not 1 but 2 ,christ's alter ego1 or other self4 ,we should therefore make vivid our belief in the personality of ,christ and of the ,holy ,spirit by addressing each of them frequently in the prayers we offer and in such hymns as 8,jesus1 lover of my soul10 and 8,come1 ,holy ,spirit1 heavenly ,dove60 ,on the personality of the ,holy ,spirit1 see ,john ,owen1 in ,works1 #c3fd-ib2 ,dick1 ,lectures on ,theology1 #a3cda-cej4 ,,iii4 ,this ,tripersonality of the ,divine ,nature is not merely economic and temporal1 but is immanent and eternal4 #a4 ,scripture proof that these distinctions of personality are eternal4 ,we prove this 7a7 from those passages which speak of the existence of the ,word from eternity with the ,father2 7b7 from passages asserting or implying ,christ's prexistence2 7c7 from passages implying intercourse between the ,father and the ,son before the foundation of the world2 7d7 from passages asserting the creation of the world by ,christ2 7e7 from passages asserting or implying the eternity of the ,holy ,spirit4 7a7 ,john #a3a1 #b--8;,in the beginning was the ,word1 and the ,word was with ,god1 and the ,word was ,god02 cf4 ,gen4 #a3a--8;,in the beginning ,god created the heavens and the earth02 ,phil4 #b3f--8;existing in the form of ,god 444 on an equality with ,god40 7b7 ,john #h3eh--8;before ,abraham was born1 ,i am02 #a3ah--8the only begotten ,son1 who is in the bosom of the ,father0 7,r4 ,v472 ,col4 #a3ae-ag--8;firstborn of all creation0 or 8before every creature 444 he is before all things40 ,in these passages 8am0 and 8is0 indicate an eternal fact2 the present tense expresses permanent being4 ,rev4 #bb3ac1 #ad--8;,i am the ,alpha and the ,omega1 the first and the last1 the beginning and the end40 7c7 ,john #ag3e--8;,father1 glorify thou me with thine own self with the glory which ,i had with thee before the world was02 #bd--8,thou lovedst me before the foundation of the world40 7d7 ,john #a3c--8;,all things were made through him02 #a ,cor4 #h3f--8one ,lord1 ,jesus ,christ1 through whom are all things02 ,col4 #a3af--8;all things have been created through him and unto him02 ,heb4 #a3b--8through whom also he made the worlds02 #aj--8,thou1 ,lord1 in the beginning didst lay the foundation of the earth1 and the heavens are the works of thy hands40 7e7 ,gen4 #a3b--8the ,spirit of ,god was brooding0--existed therefore before creation2 ,ps4 #cc3f--8;by the word of ,jehovah were the heavens made2 and all the host of them by the breath ,spirit of his mouth02 ,heb4 #i3ad--8through the eternal ,spirit40 ,with these passages before us1 we must dissent from the statement of ,dr4 ,e4 ,g4 ,robinson3 8,about the ontologic ,trinity we know absolutely nothing4 ,the ,trinity we can contemplate is simply a revealed one1 one of economic manifestations4 ,we may suppose that the ontologic underlies the economic40 ,scripture compels us1 in our judgment1 to go further than this1 and to maintain that there are personal relations between the ,father1 the ,son1 and the ,holy ,spirit independently of creation and of time2 in other words we maintain that ,scripture reveals to us a social ,trinity and an intercourse of love apart from and before the existence of the universe4 ,love before time implies distinctions of personality before time4 ,there are three eternal consciousnesses and three eternal wills in the divine nature4 ,we here state only the fact1--the explanation of it1 and its reconciliation with the fundamental unity of ,god is treated in our next section4 ,we now proceed to show that the two varying systems which ignore this tripersonality are unscriptural and at the same time exposed to philosophical objection4 #b4 ,errors refuted by the foregoing passages4 ,a4 ,the ,sabellian4 ,sabellius 7of ,ptolemais in ,pentapolis1 #bej7 held that ,father1 ,son1 and ,holy ,spirit are mere developments or revelations to creatures1 in time1 of the otherwise concealed ,godhead--developments which1 since creatures will always exist1 are not transitory1 but which at the same time are not eternal a parte ante4 ,god as united to the creation is ,father2 ,god as united to ,jesus ,christ is ,son2 ,god as united to the church is ,holy ,spirit4 ,the ,trinity of ,sabellius is therefore an economic and not an immanent ,trinity--a ,trinity of forms or manifestations1 but not a necessary and eternal ,trinity in the divine nature4 ,some have interpreted ,sabellius as denying that the ,trinity is eternal a parte post1 as well as a parte ante1 and as holding that1 when the purpose of these temporary manifestations is accomplished1 the ,triad is resolved into the ,monad4 ,this view easily merges in another1 which makes the persons of the ,trinity mere names for the ever shifting phases of the divine activity4 ,the best statement of the ,sabellian doctrine1 according to the interpretation first mentioned1 is that of ,schleiermacher1 translated with comments by ,moses ,stuart1 in ,biblical ,repository1 #f3a-af4 ,the one unchanging ,god is differently reflected from the world on account of the world's different receptivities4 ,praxeas of ,rome 7#bjj7 ,noetus of ,smyrna 7#bcj71 and ,beryl of ,arabia 7#bej7 advocated substantially the same views4 ,they were called ,monarchians 7 71 because they believed not in the ,triad1 but only in the ,monad4 ,they were called ,patripassians1 because they held that1 as ,christ is only ,god in human form1 and this ,god suffers1 therefore the ,father suffers4 ,knight1 ,colloquia ,peripatetica1 xlii1 suggests a connection between ,sabellianism and ,emanationism4 ,see this ,compendium1 on ,theories which oppose ,creation4 ,a view similar to that of ,sabellius was held by ,horace ,bushnell1 in his ,god in ,christ1 #aac-aae1 #acj sq41 #agb-age1 and ,christ in ,theology1 #aai1 #abj--8;,father1 ,son and ,holy ,spirit1 being incidental to the revelation of ,god1 may be and probably are from eternity to eternity1 inasmuch as ,god may have revealed himself from eternity1 and certainly will reveal himself so long as there are minds to know him4 ,it may be1 in fact1 the nature of ,god to reveal himself1 as truly as it is of the sun to shine or of living mind to think40 ,he does not deny the immanent ,trinity1 but simply says we know nothing about it4 ,yet a ,trinity of ,persons in the divine essence itself he called plain tritheism4 ,he prefers 8instrumental ,trinity0 to 8modal ,trinity0 as a designation of his doctrine4 ,the difference between ,bushnell on the one hand1 and ,sabellius and ,schleiermacher on the other1 seems then to be the following3 ,sabellius and ,schleiermacher hold that the ,one becomes three in the process of revelation1 and the three are only media or modes of revelation4 ,father1 ,son1 and ,spirit are mere names applied to these modes of the divine action1 there being no internal distinctions in the divine nature4 ,this is modalism1 or a modal ,trinity4 ,bushnell stands by the ,trinity of revelation alone1 and protests against any constructive reasonings with regard to the immanent ,trinity4 ,yet in his later writings he reverts to ,athanasius and speaks of ,god as eternally 8threeing himself02 see ,fisher1 ,edwards on the ,trinity1 #gc4 ,lyman ,abbott1 in ,the ,outlook1 proposes as illustration of the ,trinity1 #a4 the artist working on his pictures2 #b4 the same man teaching pupils how to paint2 #c4 the same man entertaining his friends at home4 ,he has not taken on these types of conduct4 ,they are not masks 7person71 nor offices1 which he takes up and lays down4 ,there is a threefold nature in him3 he is artist1 teacher1 friend4 ,god is complex1 and not simple4 ,i do not know him1 till ,i know him in all these relations4 ,yet it is evident that ,dr4 ,abbott's view provides no basis for love or for society within the divine nature4 ,the three persons are but three successive aspects or activities of the one ,god4 ,general ,grant1 when in office1 was but one person1 even though he was a father1 a ,president1 and a commander in chief of the army and navy of the ,united ,states4 ,it is evident that this theory1 in whatever form it may be held1 is far from satisfying the demands of ,scripture4 ,scripture speaks of the second person of the ,trinity as existing and acting before the birth of ,jesus ,christ1 and of the ,holy ,spirit as existing and acting before the formation of the church4 ,both have a personal existence1 eternal in the past as well as in the future--which this theory expressly denies4 ,a revelation that is not a self-revelation of ,god is not honest4 ,stuart3 ,since ,god is revealed as three1 he must be essentially or immanently three1 back of revelation2 else the revelation would not be true4 ,dorner3 ,a ,trinity of revelation is a misrepresentation1 if there is not behind it a ,trinity of nature4 ,twesten properly arrives at the threeness by considering1 not so much what is involved in the revelation of ,god to us1 as what is involved in the revelation of ,god to himself4 ,the unscripturalness of the ,sabellian doctrine is plain1 if we remember that upon this view the ,three cannot exist at once3 when the ,father says 8,thou art my beloved ,son0 7,luke #c3bb71 he is simply speaking to himself2 when ,christ sends the ,holy ,spirit1 he only sends himself4 ,john #a3a--8;,in the beginning was the ,word1 and the ,word was with ,god1 and the ,word was ,god0--8sets aside the false notion that the ,word become personal first at the time of creation1 or at the incarnation0 7,westcott1 ,bib4 ,com4 in loco74 ,mason1 ,faith of the ,gospel1 #ej1 #ea--8,sabellius claimed that the ,unity became a ,trinity by expansion4 ,fatherhood began with the world4 ,god is not eternally ,father1 nor does he love eternally4 ,we have only an impersonal1 unintelligible ,god1 who has played upon us and confused our understanding by showing himself to us under three disguises4 ,before creation there is no ,fatherhood1 even in germ40 ,according to ,pfleiderer1 ,philos4 ,religion1 #b3bfi1 ,origen held that the ,godhead might be represented by three concentric circles2 the widest1 embracing the whole being1 is that of the ,father2 the next1 that of the ,son1 which extends to the rational creation2 and the narrowest is that of the ,spirit1 who rules in the holy men of the church4 ,king1 ,reconstruction of ,theology1 #aib1 #aid--8,to affirm social relations in the ,godhead is to assert absolute ,tritheism4444 ,unitarianism emphasizes the humanity of ,christ1 to preserve the unity of ,god2 the true view emphasizes the divinity of ,christ1 to preserve the unity40 ,l4 ,l4 ,paine1 ,evolution of ,trinitarianism1 #ada1 #bhg1 says that ,new ,england ,trinitarianism is characterized by three things3 #a4 ,sabellian ,patripassianism2 ,christ is all the ,father there is1 and the ,holy ,spirit is ,christ's continued life2 #b4 ,consubstantiality1 or community of essence1 of ,god and man2 unlike the essential difference between the created and the uncreated which ,platonic dualism maintained1 this theory turns moral likeness into essential likeness2 #c4 ,philosophical monism1 matter itself being but an evolution of ,spirit4444 ,in the next form of the scientific doctrine of evolution1 the divineness of man becomes a vital truth1 and out of it arises a ,christology that removes ,jesus of ,nazareth indeed out of the order of absolute ,deity1 but at the same time exalts him to a place of moral eminence that is secure and supreme4 ,against this danger of regarding ,christ as a merely economic and temporary manifestation of ,god we can guard only by maintaining the ,scriptural doctrine of an immanent ,trinity4 ,moberly1 ,atonement and ,personality1 #hf1 #afe--8,we cannot incur any ,sabellian peril while we maintain--what is fatal to ,sabellianism--that that which is revealed within the divine ,unity is not only a distinction of aspects or of names1 but a real reciprocity of mutual relation4 ,one #8aspect' cannot contemplate1 or be loved by1 another4444 ,sabellianism degrades the persons of ,deity into aspects4 ,but there can be no mutual relation between aspects4 ,the heat and the light of flame cannot severally contemplate and be in love with one another40 ,see ,bushnell's doctrine reviewed by ,hodge1 ,essays and ,reviews1 #dcc-dgc4 ,on the whole subject1 see ,dorner1 ,hist4 ,doct4 ,person of ,christ1 #b3aeb-afi2 ,shedd1 ,hist4 ,doctrine1 #a3bei2 ,baur1 ,lehre von der ,dreieinigkeit1 #a3bef-cje2 ,thomasius1 ,christi ,person und ,werk #a3hc4 ,b4 ,the ,arian4 ,arius 7of ,alexandria2 condemned by ,council of ,nice1 #cbe7 held that the ,father is the only divine being absolutely without beginning2 the ,son and the ,holy ,spirit1 through whom ,god creates and recreates1 having been themselves created out of nothing before the world was2 and ,christ being called ,god1 because he is next in rank to ,god1 and is endowed by ,god with divine power to create4 ,the followers of ,arius have differed as to the precise rank and claims of ,christ4 ,while ,socinus held with ,arius that worship of ,christ was obligatory1 the later ,unitarians have perceived the impropriety of worshiping even the highest of created beings1 and have constantly tended to a view of the ,redeemer which regards him as a mere man1 standing in a peculiarly intimate relation to ,god4 ,for statement of the ,arian doctrine1 see ,j4 ,freeman ,clarke1 ,orthodoxy1 ,its ,truths and ,errors4 ,per contra1 see ,schffer1 in ,bib4 ,sac41 #ba3a1 article on ,athanasius and the ,arian controversy4 ,the so-called ,athanasian ,creed1 which ,athanasius never wrote1 is more properly designated as the ,symbolum ,quicumque4 ,it has also been called1 though facetiously1 8the ,anathemasian ,creed40 ,yet no error in doctrine can be more perilous or worthy of condemnation than the error of ,arius 7#a ,cor4 #af3bb--8;,if any man loveth not the ,lord1 let him be anathema02 #a ,john #b3bc--8,whosoever denieth the ,son1 the same hath not the ,father02 #d3c--8;every spirit that confesseth not ,jesus is not of ,god3 and this is the spirit of the antichrist074 ,it regards ,christ as called ,god only by courtesy1 much as we give to a ,lieutenant ,governor the title of ,governor4 ,before the creation of the ,son1 the love of ,god1 if there could be love1 was expended on himself4 ,gwatkin1 ,studies of ,arianism3 8,the ,arian ,christ is nothing but a heathen idol1 invented to maintain a heathenish ,supreme in heathen isolation from the world4 ,the nearer the ,son is pulled down towards man by the attenuation of his ,godhead1 the more remote from man becomes the unshared ,godhead of the ,father4 ,you have an tre ,suprme who is practically unapproachable1 a mere ,one-and-all1 destitute of personality40 ,gore1 ,incarnation1 #ij1 #ia1 #aaj1 shows the immense importance of the controversy with regard to and 4 ,carlyle once sneered that 8the ,christian world was torn in pieces over a diphthong40 ,but ,carlyle afterwards came to see that ,christianity itself was at stake1 and that it would have dwindled away to a legend1 if the ,arians had won4 ,arius appealed chiefly to logic1 not to ,scripture4 ,he claimed that a ,son must be younger than his ,father4 ,but he was asserting the principle of heathenism and idolatry1 in demanding worship for a creature4 ,the ,goths were easily converted to ,arianism4 ,christ was to them a hero-god1 a demigod1 and the later ,goths could worship ,christ and heathen idols impartially4 ,it is evident that the theory of ,arius does not satisfy the demands of ,scripture4 ,a created ,god1 a ,god whose existence had a beginning and therefore may come to an end1 a ,god made of a substance which once was not1 and therefore a substance different from that of the ,father1 is not ,god1 but a finite creature4 ,but the ,scripture speaks of ,christ as being in the beginning ,god1 with ,god1 and equal with ,god4 ,luther1 alluding to ,john #a3a1 says3 8#8,the ,word was ,god' is against ,arius2 #8the ,word was with ,god' is against ,sabellius40 ,the ,racovian ,catechism1 ,quaes4 #ahc1 #ahd1 #baa1 #bcf1 #bcg1 #bde1 #bdf1 teaches that ,christ is to be truly worshiped1 and they are denied to be ,christians who refuse to adore him4 ,davidis was persecuted and died in prison for refusing to worship ,christ2 and ,socinus was charged1 though probably unjustly1 with having caused his imprisonment4 ,bartholomew ,legate1 an ,essexman and an ,arian1 was burned to death at ,smithfield1 ,march #ac1 #afac4 ,king ,james ,i asked him whether he did not pray to ,christ4 ,legate's answer was that 8indeed he had prayed to ,christ in the days of his ignorance1 but not for these last seven years02 which so shocked ,james that 8he spurned at him with his foot40 ,at the stake ,legate still refused to recant1 and so was burned to ashes amid a vast conflux of people4 ,the very next month another ,arian named ,whiteman was burned at ,burton-on-,trent4 ,it required courage1 even a generation later1 for ,john ,milton1 in his ,christian ,doctrine1 to declare himself a high ,arian4 ,in that treatise he teaches that 8the ,son of ,god did not exist from all eternity1 is not coval or cossential or coqual with the ,father1 but came into existence by the will of ,god to be the next being to himself1 the first-born and best beloved1 the ,logos or ,word through whom all creation should take its beginnings40 ,so ,milton regards the ,holy ,spirit as a created being1 inferior to the ,son and possibly confined to our heavens and earth4 ,milton's ,arianism1 however1 is characteristic of his later1 rather than his earlier1 writings2 compare the ,ode on ,christ's ,nativity with ,paradise ,lost1 #c3chc-cia2 and see ,masson's ,life of ,milton1 #a3ci2 #f3hbc1 #hbd2 ,a4 ,h4 ,strong1 ,great ,poets and their ,theology1 #bfj-bfb4 ,dr4 ,samuel ,clarke1 when asked whether the ,father who had created could not also destroy the ,son1 said that he had not considered the question4 ,ralph ,waldo ,emerson broke with his church and left the ministry because he could not celebrate the ,lord's ,supper1--it implied a profounder reverence for ,jesus than he could give him4 ,he wrote3 8,it seemed to me at church to-day1 that the ,communion ,service1 as it is now and here celebrated1 is a document of the dullness of the race4 ,how these1 my good neighbors1 the bending deacons1 with their cups and plates1 would have straightened themselves to sturdiness1 if the proposition came before them to honor thus a fellow-man02 see ,cabot's ,memoir1 #cad4 ,yet ,dr4 ,leonard ,bacon said of the ,unitarians that 8it seemed as if their exclusive contemplation of ,jesus ,christ in his human character as the example for our imitation had wrought in them an exceptional beauty and ,christlikeness of living40 ,chadwick1 ,old and ,new ,unitarian ,belief1 #bj1 speaks of ,arianism as exalting ,christ to a degree of inappreciable difference from ,god1 while ,socinus looked upon him only as a miraculously endowed man1 and believed in an infallible book4 ,the term 8,unitarians10 he claims1 is derived from the 8,uniti10 a society in ,transylvania1 in support of mutual toleration between ,calvinists1 ,romanists1 and ,socinians4 ,the name stuck to the advocates of the divine ,unity1 because they were its most active members4 ,b4 ,w4 ,lockhart3 8,trinity guarantees ,god's knowableness4 ,arius taught that ,jesus was neither human nor divine1 but created in some grade of being between the two1 essentially unknown to man4 ,an absentee ,god made ,jesus his messenger1 ,god himself not touching the world directly at any point1 and unknown and unknowable to it4 ,athanasius on the contrary asserted that ,god did not send a messenger in ,christ1 but came himself1 so that to know ,christ is really to know ,god who is essentially revealed in him4 ,this gave the ,church the doctrine of ,god immanent1 or ,immanuel1 ,god knowable and actually known by men1 because actually present40 ,chapman1 ,jesus ,christ and the ,present ,age1 #ad--8,the world was never further from ,unitarianism than it is to-day2 we may add that ,unitarianism was never further from itself40 ,on the doctrines of the early ,socinians1 see ,princeton ,essays1 #a3aie4 ,on the whole subject1 see ,blunt1 ,dict4 of ,heretical ,sects1 art43 ,arius2 ,guericke1 ,hist4 ,doctrine1 #a3cac1 #cai4 ,see also a further account of ,arianism in the chapter of this ,compendium on the ,person of ,christ4 ,,iv4 ,this ,tripersonality is not ,tritheism2 for1 while there are three ,persons1 there is but one ,essence4 7a7 ,the term 8person0 only approximately represents the truth4 ,although this word1 more nearly than any other single word1 expresses the conception which the ,scriptures give us of the relation between the ,father1 the ,son1 and the ,holy ,spirit1 it is not itself used in this connection in ,scripture1 and we employ it in a qualified sense1 not in the ordinary sense in which we apply the word 8person0 to ,peter1 ,paul1 and ,john4 ,the word 8person0 is only the imperfect and inadequate expression of a fact that transcends our experience and comprehension4 ,bunyan3 8,my dark and cloudy words1 they do but hold ,the truth1 as cabinets encase the gold40 ,three ,gods1 limiting each other1 would deprive each other of ,deity4 ,while we show that the unity is articulated by the persons1 it is equally important to remember that the persons are limited by the unity4 ,with us personality implies entire separation from all others--distinct individuality4 ,but in the one ,god there can be no such separation4 ,the personal distinctions in him must be such as are consistent with essential unity4 ,this is the merit of the statement in the ,symbolum ,quicumque 7or ,athanasian ,creed1 wrongly so called73 8,the ,father is ,god1 the ,son is ,god1 the ,holy ,ghost is ,god2 and yet there are not three ,gods but one ,god4 ,so likewise the ,father is ,lord1 the ,son is ,lord1 the ,holy ,ghost is ,lord2 yet there are not three ,lords but one ,lord4 ,for as we are compelled by ,christian truth to acknowledge each person by himself to be ,god and ,lord1 so we are forbidden by the same truth to say that there are three ,gods or three ,lords40 ,see ,hagenbach1 ,history of ,doctrine1 #a3bgj4 ,we add that the personality of the ,godhead as a whole is separate and distinct from all others1 and in this respect is more fully analogous to man's personality than is the personality of the ,father or of the ,son4 ,the church of ,alexandria in the second century chanted together3 8,one only is holy1 the ,father2 ,one only is holy1 the ,son2 ,one only is holy1 the ,spirit40 ,moberly1 ,atonement and ,personality1 #aed1 #afg1 #afh--8,the three persons are neither three ,gods1 nor three parts of ,god4 ,rather are they ,god threefoldly1 tri-personally4444 ,the personal distinction in ,godhead is a distinction within1 and of1 ,unity3 not a distinction which qualifies ,unity1 or usurps the place of it1 or destroys it4 ,it is not a relation of mutual exclusiveness1 but of mutual inclusiveness4 ,no one person is or can be without the others4444 ,the personality of the supreme or absolute ,being cannot be without self-contained mutuality of relations such as ,will and ,love4 ,but the mutuality would not be real1 unless the subject which becomes object1 and the object which becomes subject1 were on each side alike and equally ,personal4444 ,the ,unity of all-comprehending inclusiveness is a higher mode of unity than the unity of singular distinctiveness4444 ,the disciples are not to have the presence of the ,spirit instead of the ,son1 but to have the ,spirit is to have the ,son4 ,we mean by the ,personal ,god not a limited alternative to unlimited abstracts1 such as ,law1 ,holiness1 ,love1 but the transcendent and inclusive completeness of them all4 ,the terms ,father and ,son are certainly terms which rise more immediately out of the temporal facts of the incarnation than out of the eternal relations of the divine ,being4 ,they are metaphors1 however1 which mean far more in the spiritual than they do in the material sphere4 ,spiritual hunger is more intense than physical hunger4 ,so sin1 judgment1 grace1 are metaphors4 ,but in ,john #a3a-ah #8,son' is not used1 but #8,word4' 0 7b7 ,the necessary qualification is that1 while three persons among men have only a specific unity of nature or essence--that is1 have the same species of nature or essence1--the persons of the ,godhead have a numerical unity of nature or essence--that is1 have the same nature or essence4 ,the undivided essence of the ,godhead belongs equally to each of the persons2 ,father1 ,son1 and ,holy ,spirit1 each possesses all the substance and all the attributes of ,deity4 ,the plurality of the ,godhead is therefore not a plurality of essence1 but a plurality of hypostatical1 or personal1 distinctions4 ,god is not three and one1 but three in one4 ,the one indivisible essence has three modes of subsistence4 ,the ,trinity is not simply a partnership1 in which each member can sign the name of the firm2 for this is unity of council and operation only1 not of essence4 ,god's nature is not an abstract but an organic unity4 ,god1 as living1 cannot be a mere ,monad4 ,trinity is the organism of the ,deity4 ,the one divine ,being exists in three modes4 ,the life of the vine makes itself known in the life of the branches1 and this union between vine and branches ,christ uses to illustrate the union between the ,father and himself4 7,see ,john #ae3aj--8;,if ye keep my commandments1 ye shall abide in my love2 even as ,i have kept my ,father's commandments1 and abide in his love02 cf4 verse #e--8;,i am the vine1 ye are the branches2 he that abideth in me1 and ,i in him1 the same beareth much fruit02 #ag3bb1 #bc--8,that they may be one1 even as we are one2 ,i in them1 and thou in me407 ,so1 in the organism of the body1 the arm has its own life1 a different life from that of the head or the foot1 yet has this only by partaking of the life of the whole4 ,see ,dorner1 ,system of ,doctrine1 #a3dej-dec--8,the one divine personality is so present in each of the distinctions1 that these1 which singly and by themselves would not be personal1 yet do participate in the one divine personality1 each in its own manner4 ,this one divine personality is the unity of the three modes of subsistence which participate in itself4 ,neither is personal without the others4 ,in each1 in its manner1 is the whole ,godhead40 ,the human body is a complex rather than a simple organism1 a unity which embraces an indefinite number of subsidiary and dependent organisms4 ,the one life of the body manifests itself in the life of the nervous system1 the life of the circulatory system1 and the life of the digestive system4 ,the complete destruction of either one of these systems destroys the other two4 ,psychology as well as physiology reveals to us the possibility of a three-fold life within the bounds of a single being4 ,in the individual man there is sometimes a double and even a triple consciousness4 ,herbert ,spencer1 ,autobiography1 #a3dei2 #b3bjd--8,most active minds have1 ,i presume1 more or less frequent experiences of double consciousness--one consciousness seeming to take note of what the other is about1 and to applaud or blame40 ,he mentions an instance in his own experience4 8,may there not be possible a bi-cerebral thinking1 as there is a binocular vision8444 ,in these cases it seems as though there were going on1 quite apart from the consciousness which seemed to constitute myself1 some process of elaborating coherent thoughts--as though one part of myself was an independent originator over whose sayings and doings ,i had no control1 and which were nevertheless in great measure consistent2 while the other part of myself was a passive spectator or listener1 quite unprepared for many of the things that the first part said1 and which were nevertheless1 though unexpected1 not illogical40 ,this fact that there can be more than one consciousness in the same personality among men should make us slow to deny that there can be three consciousnesses in the one ,god4 ,humanity at large is also an organism1 and this fact lends new confirmation to the ,pauline statement of organic interdependence4 ,modern sociology is the doctrine of one life constituted by the union of many4 8,unus homo1 nullus homo0 is a principle of ethics as well as of sociology4 ,no man can have a conscience to himself4 ,the moral life of one results from and is interpenetrated by the moral life of all4 ,all men moreover live1 move and have their being in ,god4 ,within the bounds of the one universal and divine consciousness there are multitudinous finite consciousnesses4 ,why then should it be thought incredible that in the nature of this one ,god there should be three infinite consciousnesses8 ,baldwin1 ,psychology1 #ec1 #ed--8,the integration of finite consciousnesses in an all-embracing divine consciousness may find a valid analogy in the integration of subordinate consciousnesses in the unit-personality of man4 ,in the hypnotic state1 multiple consciousnesses may be induced in the same nervous organism4 ,in insanity there is a secondary consciousness at war with that which normally dominates40 ,schurman1 ,belief in ,god1 #bf1 #afa--8,the infinite ,spirit may include the finite1 as the idea of a single organism embraces within a single life a plurality of members and functions4444 ,all souls are parts or functions of the eternal life of ,god1 who is above all1 and through all1 and in all1 and in whom we live1 and move1 and have our being40 ,we would draw the conclusion that1 as in the body and soul of man1 both as an individual and as a race1 there is diversity in unity1 so in the ,god in whose image man is made1 there is diversity in unity1 and a triple consciousness and will are consistent with1 and even find their perfection in1 a single essence4 ,by the personality of ,god we mean more than we mean when we speak of the personality of the ,son and the personality of the ,spirit4 ,the personality of the ,godhead is distinct and separate from all others1 and is1 in this respect1 like that of man4 ,hence ,shedd1 ,dogm4 ,theol41 #a3aid1 says 8it is preferable to speak of the personality of the essence rather than of the person of the essence2 because the essence is not one person1 but three persons4444 ,the divine essence cannot be at once three persons and one person1 if #8person' is employed in one signification2 but it can be at once three persons and one personal ,being40 ,while we speak of the one ,god as having a personality in which there are three persons1 we would not call this personality a superpersonality1 if this latter term is intended to intimate that ,god's personality is less than the personality of man4 ,the personality of the ,godhead is inclusive rather than exclusive4 ,with this qualification we may assent to the words of ,d',arcy1 ,idealism and ,theology1 #ic1 #id1 #bah1 #bcj1 #bcf1 #bed--8,the innermost truth of things1 ,god1 must be conceived as personal2 but the ultimate ,unity1 which is his1 must be believed to be superpersonal4 ,it is a unity of persons1 not a personal unity4 ,for us personality is the ultimate form of unity4 ,it is not so in him4 ,for in him all persons live and move and have their being4444 ,god is personal and also superpersonal4 ,in him there is a transcendent unity that can embrace a personal multiplicity4444 ,there is in ,god an ultimate superpersonal unity in which all persons are one--all human persons and the three divine persons4444 ,substance is more real than quality1 and subject is more real than substance4 ,the most real of all is the concrete totality1 the all-inclusive ,universal4444 ,what human love strives to accomplish--the overcoming of the opposition of person to person--is perfectly attained in the divine ,unity4444 ,the presupposition on which philosophy is driven back--that persons have an underlying ground of unity is identical with that which underlies ,christian theology40 ,see ,pfleiderer and ,lotze on personality1 in this ,compendium1 p4 #ajd4 7c7 ,this oneness of essence explains the fact that1 while ,father1 ,son1 and ,holy ,spirit1 as respects their personality1 are distinct subsistences1 there is an intercommunion of persons and an immanence of one divine person in another which permits the peculiar work of one to be ascribed1 with a single limitation1 to either of the others1 and the manifestation of one to be recognized in the manifestation of another4 ,the limitation is simply this1 that although the ,son was sent by the ,father1 and the ,spirit by the ,father and the ,son1 it cannot be said vice versa that the ,father is sent either by the ,son1 or by the ,spirit4 ,the ,scripture representations of this intercommunion prevent us from conceiving of the distinctions called ,father1 ,son1 and ,holy ,spirit as involving separation between them4 ,dorner adds that 8in one is each of the others40 ,this is true with the limitation mentioned in the text above4 ,whatever ,christ does1 ,god the ,father can be said to do2 for ,god acts only in and through ,christ the ,revealer4 ,whatever the ,holy ,spirit does1 ,christ can be said to do2 for the ,holy ,spirit is the ,spirit of ,christ4 ,the ,spirit is the omnipresent ,jesus1 and ,bengel's dictum is true3 8,ubi ,spiritus1 ibi ,christus40 ,passages illustrating this intercommunion are the following3 ,gen4 #a3a--8;,god created02 cf4 ,heb4 #a3b--8through whom the ,son also he made the worlds02 ,john #e3ag1 #ai--8,my ,father worketh even until now1 and ,i work4444 ,the ,son can do nothing of himself1 but what he seeth the ,father doing2 for what things soever he doeth1 these the ,son also doeth in like manner02 #ad3i--8;he that hath seen me hath seen the ,father02 #aa--8;,i am in the ,father and the ,father in me02 #ah--8;,i will not leave you desolate3 ,i come unto you0 7by the ,holy ,spirit72 #ae3bf--8when the ,comforter is come1 whom ,i will send unto you from the ,father1 even the ,spirit of truth02 #ag3ba--8that they may all be one2 even as thou1 ,father1 art in me1 and ,i in thee02 #b ,cor4 #e3ai--8;,god was in ,christ reconciling02 ,titus #b3aj--8;,god our ,savior02 ,heb4 #ab3bc--8;,god the ,judge of all02 cf4 ,john #e3bb--8neither doth the father judge any man1 but he hath given all judgment unto the ,son02 ,acts #ag3ca--8;judge the world in righteousness by the man whom he hath ordained40 ,it is this intercommunion1 together with the order of personality and operation to be mentioned hereafter1 which explains the occasional use of the term 8,father0 for the whole ,godhead2 as in ,eph4 #d3f--8one ,god and ,father of all1 who is over all through all in ,christ1 and in you all0 by the ,spirit4 ,this intercommunion also explains the designation of ,christ as 8the ,spirit10 and of the ,spirit as 8the ,spirit of ,christ10 as in #a ,cor4 #ae3de--8the last ,adam became a life-giving ,spirit02 #b ,cor4 #c3ag--8,now the ,lord is the ,spirit02 ,gal4 #d3f--8sent forth the ,spirit of his ,son02 ,phil4 #a3ai--8supply of the ,spirit of ,jesus ,christ0 7see ,alford and ,lange on #b ,cor4 #c3ag1 #ah74 ,so the ,lamb1 in ,rev4 #e3f1 has 8seven horns and seven eyes1 which are the seven ,spirits of ,god1 sent forth into all the earth0 the ,holy ,spirit1 with his manifold powers1 is the ,spirit of the omnipotent1 omniscient1 and omnipresent ,christ4 ,theologians have designated this intercommunion by the terms 1 circumincessio1 intercommunicatio1 circulatio1 inexistentia4 ,the word was used to denote essence1 substance1 nature1 being2 and the words and for person1 distinction1 mode of subsistence4 ,on the changing uses of the words and see ,dorner1 ,glaubenslehre1 #b3cba1 note #b4 ,on the meaning of the word 'person' in connection with the ,trinity1 see ,john ,howe1 ,calm ,discourse of the ,trinity2 ,jonathan ,edwards1 ,observations on the ,trinity2 ,shedd1 ,dogm4 ,theol41 #a3aid1 #bfg-bge1 #bii1 #cjj4 ,the ,holy ,spirit is ,christ's alter ego1 or other self4 ,when ,jesus went away1 it was an exchange of his presence for his omnipresence2 an exchange of limited for unlimited power2 an exchange of companionship for indwelling4 ,since ,christ comes to men in the ,holy ,spirit1 he speaks through the apostles as authoritatively as if his own lips uttered the words4 ,each believer1 in having the ,holy ,spirit1 has the whole ,christ for his own2 see ,a4 ,j4 ,gordon1 ,ministry of the ,spirit4 ,gore1 ,incarnation1 #bah--8,the persons of the ,holy ,trinity are not separable individuals4 ,each involves the others2 the coming of each is the coming of the others4 ,thus the coming of the ,spirit must have involved the coming of the ,son4 ,but the specialty of the ,pentecostal gift appears to be the coming of the ,holy ,spirit out of the uplifted and glorified manhood of the incarnate ,son4 ,the ,spirit is the life-giver1 but the life with which he works in the church is the life of the ,incarnate1 the life of ,jesus40 ,moberly1 ,atonement and ,personality1 #he--8;,for centuries upon centuries1 the essential unity of ,god had been burnt and branded in upon the consciousness of ,israel4 ,it had to be completely established first1 as a basal element of thought1 indispensable1 unalterable1 before there could begin the disclosure to man of the reality of the eternal relations within the one indivisible being of ,god4 ,and when the disclosure came1 it came not as modifying1 but as further interpreting and illumining1 that unity which it absolutely presupposed40 ,e4 ,g4 ,robinson1 ,christian ,theology1 #bch--8,there is extreme difficulty in giving any statement of a triunity that shall not verge upon tritheism on the one hand1 or upon mere modalism on the other4 ,it was very natural that ,calvin should be charged with ,sabellianism1 and ,john ,howe with tritheism40 ,v4 ,the ,three ,persons1 ,father1 ,son1 and ,holy ,spirit1 are equal4 ,in explanation1 notice that3 #a4 ,these titles belong to the ,persons4 7a7 ,the ,father is not ,god as such2 for ,god is not only ,father1 but also ,son and ,holy ,spirit4 ,the term 8,father0 designates that hypostatical distinction in the divine nature in virtue of which ,god is related to the ,son1 and through the ,son and the ,spirit to the church and the world4 ,as author of the believer's spiritual as well as natural life1 ,god is doubly his ,father2 but this relation which ,god sustains to creatures is not the ground of the title4 ,god is ,father primarily in virtue of the relation which he sustains to the eternal ,son2 only as we are spiritually united to ,jesus ,christ do we become children of ,god4 7b7 ,the ,son is not ,god as such2 for ,god is not only ,son1 but also ,father and ,holy ,spirit4 8,the ,son0 designates that distinction in virtue of which ,god is related to the ,father1 is sent by the ,father to redeem the world1 and with the ,father sends the ,holy ,spirit4 7c7 ,the ,holy ,spirit is not ,god as such2 for ,god is not only ,holy ,spirit1 but also ,father and ,son4 8,the ,holy ,spirit0 designates that distinction in virtue of which ,god is related to the ,father and the ,son1 and is sent by them to accomplish the work of renewing the ungodly and of sanctifying the church4 ,neither of these names designates the ,monad as such4 ,each designates rather that personal distinction which forms the eternal basis and ground for a particular self-revelation4 ,in the sense of being the ,author and ,provider of men's natural life1 ,god is the ,father of all4 ,but even this natural sonship is mediated by ,jesus ,christ2 see #a ,cor4 #h3f--8one ,lord1 ,jesus ,christ through whom are all things1 and we through him40 ,the phrase 8,our ,father10 however1 can be used with the highest truth only by the regenerate1 who have been newly born of ,god by being united to ,christ through the power of the ,holy ,spirit4 ,see ,gal4 #c3bf--8;,for ye are all sons of ,god1 through faith1 in ,jesus ,christ02 #d3d-f--8;,god sent forth his ,son 444 that we might receive the adoption of sons 444 sent forth the ,spirit of his ,son into our hearts1 crying1 ,abba1 ,father02 ,eph4 #a3e--8;foreordained as unto adoption as sons through ,jesus ,christ40 ,god's love for ,christ is the measure of his love for those who are one with ,christ4 ,human nature in ,christ is lifted up into the life and communion of the eternal ,trinity4 ,shedd1 ,dogm4 ,theol41 #a3cjf-caj4 ,human fatherhood is a reflection of the divine1 not1 vice versa1 the divine a reflection of the human2 cf4 ,eph4 #c3ad1 #ae--8the ,father1 from whom every fatherhood in heaven and on earth is named40 ,chadwick1 ,unitarianism1 #gg-hc1 makes the name 8,father0 only a symbol for the great ,cause of organic evolution1 the ,author of all being4 ,but we may reply with ,stearns1 ,evidence of ,christian ,experience1 #agg--8to know ,god outside of the sphere of redemption is not to know him in the deeper meaning of the term #8,father'4 ,it is only through the ,son that we know the ,father3 ,mat4 #aa3bg--#8,neither doth any know the ,father1 save the ,son1 and he to whomsoever the ,son willeth to reveal him4'0 ,whiton1 ,gloria ,patri1 #ch--8,the ,unseen can be known only by the seen which comes forth from it4 ,the all-generating or ,paternal ,life which is hidden from us can be known only by the generated or ,filial ,life in which it reveals itself4 ,the goodness and righteousness which inhabits eternity can be known only by the goodness and righteousness which issues from it in the successive births of time4 ,god above the world is made known only by ,god in the world4 ,god transcendent1 the ,father1 is revealed by ,god immanent1 the ,son40 ,faber3 8,o marvellous1 ,o worshipful6 ,no song or sound is heard1 ,but everywhere and every hour1 ,in love1 in wisdom and in power1 the ,father speaks his dear eternal ,word40 ,we may interpret this as meaning that self-expression is a necessity of nature to an infinite ,mind4 ,the ,word is therefore eternal4 ,christ is the mirror from which are flashed upon us the rays of the hidden ,luminary4 ,so ,principal ,fairbairn says3 8,theology must be on its historical side ,christocentric1 but on its doctrinal side ,theocentric40 ,salmond1 ,expositor's ,greek ,testament1 on ,eph4 #a3e--8;,by #8adoption' ,paul does not mean the bestowal of the full privileges of the family on those who are sons by nature1 but the acceptance into the family of those who are not sons originally and by right in the relation proper of those who are sons by birth4 ,hence is never affirmed of ,christ1 for he alone is ,son of ,god by nature4 ,so ,paul regards our sonship1 not as lying in the natural relation in which men stand to ,god as his children1 but as implying a new relation of grace1 founded on a covenant relation of ,god and on the work of ,christ 7,gal4 #d3e sq4740 #b4 ,qualified sense of these titles4 ,like the word 8person01 the names ,father1 ,son1 and ,holy ,spirit are not to be confined within the precise limitations of meaning which would be required if they were applied to men4 7a7 ,the ,scriptures enlarge our conceptions of ,christ's ,sonship by giving to him in his prexistent state the names of the ,logos1 the ,image1 and the ,effulgence of ,god4--,the term 8,logos0 combines in itself the two ideas of thought and word1 of reason and expression4 ,while the ,logos as divine thought or reason is one with ,god1 the ,logos as divine word or expression is distinguishable from ,god4 ,words are the means by which personal beings express or reveal themselves4 ,since ,jesus ,christ was 8the ,word0 before there were any creatures to whom revelations could be made1 it would seem to be only a necessary inference from this title that in ,christ ,god must be from eternity expressed or revealed to himself2 in other words1 that the ,logos is the principle of truth1 or self-consciousness1 in ,god4--,the term 8,image0 suggests the ideas of copy or counterpart4 ,man is the image of ,god only relatively and derivatively4 ,christ is the ,image of ,god absolutely and archetypally4 ,as the perfect representation of the ,father's perfections1 the ,son would seem to be the object and principle of love in the ,godhead4--,the term 8,effulgence10 finally1 is an allusion to the sun and its radiance4 ,as the effulgence of the sun manifests the sun's nature1 which otherwise would be unrevealed1 yet is inseparable from the sun and ever one with it1 so ,christ reveals ,god1 but is eternally one with ,god4 ,here is a principle of movement1 of will1 which seems to connect itself with the holiness1 or self-asserting purity1 of the divine nature4 ,smyth1 ,introd4 to ,edwards' ,observations on the ,trinity3 8,the ontological relations of the persons of the ,trinity are not a mere blank to human thought40 ,john #a3a--8;,in the beginning was the ,word0--means more than 8in the beginning was the x1 or the zero40 ,godet indeed says that ,logos 8reason0 only in philosophical writings1 but never in the ,scriptures4 ,he calls this a ,hegelian notion4 ,but both ,plato and ,philo had made this signification a common one4 ,on as reason speech1 see ,lightfoot on ,colossians1 #adc1 #add4 ,meyer interprets it as 8personal subsistence1 the self-revelation of the divine essence1 before all time immanent in ,god40 ,neander1 ,planting and ,training1 #cfi--,logos 8the eternal ,revealer of the divine essence40 ,bushnell3 8,mirror of creative imagination02 8form of ,god40 ,word #a4 ,expression2 #b4 ,definite expression2 #c4 ,ordered expression2 #d4 ,complete expression4 ,we make thought definite by putting it into language4 ,so ,god's wealth of ideas is in the ,word formed into an ordered ,kingdom1 a true ,cosmos2 see ,mason1 ,faith of the ,gospel1 #gf4 ,max ,mller3 8,a word is simply a spoken thought made audible as sound4 ,take away from a word the sound1 and what is left is simply the thought of it40 ,whiton1 ,gloria ,patri1 #gb1 #gc--8,the ,greek saw in the word the abiding thought behind the passing form4 ,the ,word was ,god and yet finite--finite only as to form1 infinite as to what the form suggests or expresses4 ,by ,word some form must be meant1 and any form is finite4 ,the ,word is the form taken by the infinite ,intelligence which transcends all forms40 ,we regard this identification of the ,word with the finite manifestation of the ,word as contradicted by ,john #a3a1 where the ,word is represented as being with ,god before creation1 and by ,phil4 #b3f1 where the ,word is represented as existing in the form of ,god before his self-limitation in human nature4 ,scripture requires us to believe in an objectification of ,god to himself in the person of the ,word prior to any finite manifestation of ,god to men4 ,christ existed as the ,word1 and the ,word was with ,god1 before the ,word was made flesh and before the world came into being2 in other words1 the ,logos was the eternal principle of truth or self-consciousness in the nature of ,god4 ,passages representing ,christ as the ,image of ,god are ,col4 #a3ae--8who is the image of the invisible ,god02 #b ,cor4 #d3d--8;,christ1 who is the image of ,god0 772 ,heb4 #a3c--8the very image of his substance0 7 72 here means 8impress10 8counterpart40 ,christ is the perfect image of ,god1 as men are not4 ,he therefore has consciousness and will4 ,he possesses all the attributes and powers of ,god4 ,the word 8,image0 suggests the perfect equality with ,god which the title 8,son0 might at first seem to deny4 ,the living ,image of ,god which is equal to himself and is the object of his infinite love can be nothing less than personal4 ,as the bachelor can never satisfy his longing for companionship by lining his room with mirrors which furnish only a lifeless reflection of himself1 so ,god requires for his love a personal as well as an infinite object4 ,the ,image is not precisely the repetition of the original4 ,the stamp from the seal is not precisely the reproduction of the seal4 ,the letters on the seal run backwards and can be easily read only when the impression is before us4 ,so ,christ is the only interpretation and revelation of the hidden ,godhead4 ,as only in love do we come to know the depths of our own being1 so it is only in the ,son that 8,god is love0 7#a ,john #d3h74 ,christ is spoken of as the ,effulgence of ,god in ,heb4 #a3c--8who being the effulgence of his glory0 7 72 cf4 #b ,cor4 #d3f--8shined in our hearts1 to give the light of the knowledge of the glory of ,god in the face of ,jesus ,christ40 ,notice that the radiance of the sun is as old as the sun itself1 and without it the sun would not be sun4 ,so ,christ is coqual and coternal with the ,father4 ,ps4 #hd3aa--8;,jehovah ,god is a sun40 ,but we cannot see the sun except by the sunlight4 ,christ is the sunlight which streams forth from the ,sun and which makes the ,sun visible4 ,if there be an eternal ,sun1 there must be also an eternal ,sunlight1 and ,christ must be eternal4 ,westcott on ,hebrews #a3c--8,the use of the absolute timeless term 1 #8being'1 guards against the thought that the ,lord's sonship was by adoption1 and not by nature4 does not express personality1 and does not express cossentiality4 ,the two words are related exactly as and 1 and like those must be combined to give the fulness of the truth4 ,the truth expressed thus antithetically holds good absolutely4444 ,in ,christ the essence of ,god is made distinct2 in ,christ the revelation of ,god's character is seen40 ,on ,edwards's view of the ,trinity1 together with his quotations from ,ramsey's ,philosophical ,principles1 from which he seems to have derived important suggestions1 see ,allen1 ,jonathan ,edwards1 #cch-cgf2 ,g4 ,p4 ,fisher1 ,edwards's ,essay on the ,trinity1 #aaj-aaf4 7b7 ,the names thus given to the second person of the ,trinity1 if they have any significance1 bring him before our minds in the general aspect of ,revealer1 and suggest a relation of the doctrine of the ,trinity to ,god's immanent attributes of truth1 love1 and holiness4 ,the prepositions used to describe the internal relations of the second person to the first are not prepositions of rest1 but prepositions of direction and movement4 ,the ,trinity1 as the organism of ,deity1 secures a life-movement of the ,godhead1 a process in which ,god evermore objectifies himself and in the ,son gives forth of his fulness4 ,christ represents the centrifugal action of the deity4 ,but there must be centripetal action also4 ,in the ,holy ,spirit the movement is completed1 and the divine activity and thought returns into itself4 ,true religion1 in reuniting us to ,god1 reproduces in us1 in our limited measure1 this eternal process of the divine mind4 ,christian experience witnesses that ,god in himself is unknown2 ,christ is the organ of external revelation2 the ,holy ,spirit is the organ of internal revelation--only he can give us an inward apprehension or realization of the truth4 ,it is 8through the eternal ,spirit0 that ,christ 8offered himself without blemish unto ,god10 and it is only through the ,holy ,spirit that the church has access to the ,father1 or fallen creatures can return to ,god4 ,here we see that ,god is ,life1 self-sufficient ,life1 ,infinite ,life1 of which the life of the universe is but a faint reflection1 a rill from the fountain1 a drop from the ocean4 ,since ,christ is the only ,revealer1 the only outgoing principle in the ,godhead1 it is he in whom the whole creation comes to be and holds together4 ,he is the ,life of nature3 all natural beauty and grandeur1 all forces molecular and molar1 all laws of gravitation and evolution1 are the work and manifestation of the omnipresent ,christ4 ,he is the ,life of humanity3 the intellectual and moral impulses of man1 so far as they are normal and uplifting1 are due to ,christ2 he is the principle of progress and improvement in history4 ,he is the ,life of the church3 the one and only ,redeemer and spiritual ,head of the race is also its ,teacher and ,lord4 ,all objective revelation of ,god is the work of ,christ4 ,but all subjective manifestation of ,god is the work of the ,holy ,spirit4 ,as ,christ is the principle of outgoing1 so the ,holy ,spirit is the principle of return to ,god4 ,god would take up finite creatures into himself1 would breath into them his breath1 would teach them to launch their little boats upon the infinite current of his life4 ,our electric cars can go up hill at great speed so long as they grip the cable4 ,faith is the grip which connects us with the moving energy of ,god4 8,the universe is homeward bound10 because the ,holy ,spirit is ever turning objective revelation into subjective revelation1 and is leading men consciously or unconsciously to appropriate the thought and love and purpose of ,him in whom all things find their object and end2 8for of him and through him1 and unto him1 are all things0 7,rom4 #aa3cf71--;here there is allusion to the ,father as the source1 the ,son as the medium1 and the ,spirit as the perfecting and completing agent1 in ,god's operations4 ,but all these external processes are only signs and finite reflections of a life-process internal to the nature of ,god4 ,meyer on ,john #a3a--8the ,word was with ,god03 8 does not 1 but expresses the existence of the ,logos in ,god in respect of intercourse4 ,the moral essence of this essential fellowship is love1 which excludes any merely modalistic conception40 ,marcus ,dods1 ,expositor's ,greek ,testament1 in loco3 8,this preposition implies intercourse and therefore separate personality40 ,mason1 ,faith of the ,gospel1 #fb--8;,and the ,word was toward ,god0 his face is not outwards1 as if he were merely revealing1 or waiting to reveal1 ,god to the creation4 ,his face is turned inwards4 ,his whole ,person is directed toward ,god1 motion corresponding to motion1 thought to thought4444 ,in him ,god stands revealed to himself4 ,contrast the attitude of fallen ,adam1 with his face averted from ,god4 ,godet1 on ,john #a3a--8 intimates not only personality but movement4444 ,the tendency of the ,logos ad extra rests upon an anterior and essential relation ad intra4 ,to reveal ,god1 one must know him2 to project him outwardly1 one must have plunged into his bosom40 ,compare ,john #a3ah--8the only begotten ,son1 who is in the bosom of the ,father0 7,r4 ,v47 where we find1 not 1 but 4 ,as means 8went into the city and was there10 so the use of these prepositions indicates in the ,godhead movement as well as rest4 ,dorner1 ,system of ,doctrine1 #c3aic1 translates by 8hingewandt zu10 or 8turned toward40 ,the preposition would then imply that the ,revealer1 who existed in the beginning1 was ever over against ,god1 in the life-process of the ,trinity1 as the perfect objectification of himself4 8,das ,aussichselbstsein kraft des ,durchsichselbstsein mit dem ,frsichselbstsein zusammenschliesst40 ,dorner speaks of 8das ,aussensichoderineinemandernsein2 ,sichgeltendmachen des ,ausgeschlossenen2 ,sichnichtsogesetzthaben2 ,stehenbleibenwollen40 ,there is in all human intelligence a threefoldness which points toward a trinitarian life in ,god4 ,we can distinguish a ,wissen1 a ,bewusstsein1 a ,selbstbewusstein4 ,in complete self-consciousness there are the three elements3 #a4 ,we are ourselves2 #b4 ,we form a picture of ourselves2 #c4 ,we recognize this picture as the picture of ourselves4 ,the little child speaks of himself in the third person3 8,baby did it40 ,the objective comes before the subject2 8me0 comes first1 and 8,i0 is a later development2 8himself0 still holds its place1 rather than 8heself40 ,but this duality belongs only to undeveloped intelligence2 it is characteristic of the animal creation2 we revert to it in our dreams2 the insane are permanent victims of it2 and since sin is moral insanity1 the sinner has no hope until1 like the prodigal1 he 8comes to himself0 7,luke #ae3ag74 ,the insane person is mente alienatus1 and we call physicians for the insane by the name of alienists4 ,mere duality gives us only the notion of separation4 ,perfect self-consciousness whether in man or in ,god requires a third unifying element4 ,and in ,god mediation between the 8,i0 and the 8,thou0 must be the work of a ,person also1 and the ,person who mediates between the two must be in all respects the equal of either1 or he could not adequately interpret the one to the other2 see ,mason1 ,faith of the ,gospel1 #eg-ei4 ,shedd1 ,dogm4 ,theol41 #a3agi-ahi1 #bgf-bhc--8;,it is one of the effects of conviction by the ,holy ,spirit to convert consciousness into self-consciousness4444 ,conviction of sin is the consciousness of self as the guilty author of sin4 ,self-consciousness is trinal1 while mere consciousness is dual4444 ,one and the same human spirit subsists in two modes or distinctions--subject and object 444 ,the three hypostatical consciousnesses in their combination and unity constitute the one consciousness of ,god 444 as the three persons make one essence40 ,dorner considers the internal relations of the ,trinity 7,system1 #a3dab sq47 in three aspects3 #a4 ,physical4 ,god is causa sui4 ,but effect that equals cause must itself be causative4 ,here would be duality1 were it not for a third principle of unity4 ,trinitas dualitatem ad unitatem reducit4 #b4 ,logical4 ,self-consciousness sets self over against self4 ,yet the thinker must not regard self as one of many1 and call himself 8he10 as children do2 for the thinker would then be1 not self-conscious1 but mente alienatus1 8beside himself40 ,he therefore 8comes to himself0 in a third1 as the brute cannot4 #c4 ,ethical4 ,god--self-willing right4 ,but right based on arbitrary will is not right4 ,right based on passive nature is not right either4 ,right as being--,father4 ,right as willing--,son4 ,without the latter principle of freedom1 we have a dead ethic1 a dead ,god1 an enthroned necessity4 ,the unity of necessity and freedom is found by ,god1 as by the ,christian1 in the ,holy ,spirit4 ,the ,father--,i2 the ,son--,me2 the ,spirit the unity of the two2 see ,c4 ,c4 ,everett1 ,essays1 ,theological and ,literary1 #cb4 ,there must be not only ,sun and ,sunlight1 but an ,eye to behold the ,light4 ,william ,james1 in his ,psychology1 distinguishes the ,me1 the self as known1 from the ,i1 the self as knower4 ,but we need still further to distinguish a third principle1 a subject-object1 from both subject and object4 ,the subject cannot recognize the object as one with itself except through a unifying principle which can be distinguished from both4 ,we may therefore regard the ,holy ,spirit as the principle of self-consciousness in man as well as in ,god4 ,as there was a natural union of ,christ with humanity prior to his redeeming work1 so there is a natural union of the ,holy ,spirit with all men prior to his regenerating work3 ,job #cb3ah--8there is a spirit in man1 ,and the breath of the ,almighty giveth them understanding40 ,kuyper1 ,work of the ,holy ,spirit1 teaches that the ,holy ,spirit constitutes the principle of life in all living things1 and animates all rational beings1 as well as regenerates and sanctifies the elect of ,god4 ,matheson1 ,voices of the ,spirit1 #ge1 remarks on ,job #cd3ad1 #ae--8;,if he gather unto himself his ,spirit and his breath2 all flesh shall perish together0--that the ,spirit is not only necessary to man's salvation1 but also to keep up even man's natural life4 ,ebrard1 ,dogmatik1 #a3agb1 speaks of the ,son as the centrifugal1 while the ,holy ,spirit is the centripetal movement of the ,godhead4 ,god apart from ,christ is unrevealed 7,john #a3ah--8,no man hath seen ,god at any time072 ,christ is the organ of external revelation 7#ah--8the only begotten ,son1 who is in the bosom of the ,father1 he hath declared him072 the ,holy ,spirit is the organ of internal revelation 7#a ,cor4 #b3aj--8unto us ,christ revealed them through the ,spirit074 ,that the ,holy ,spirit is the principle of all movement towards ,god appears from ,heb4 #i3ad--;,christ 8through the eternal ,spirit offered himself without blemish unto ,god02 ,eph4 #b3bh--8;access in one ,spirit unto the ,father02 ,rom4 #h3bf--8the ,spirit also helpeth our infirmity 444 the ,spirit himself maketh intercession for us02 ,john #d3bd--8;,god is a ,spirit3 and they that worship him must worship in spirit02 #af3h-aa--8;convict the world in respect of sin1 and of righteousness1 and of judgment40 ,see ,twesten1 ,dogmatik1 on the ,trinity2 also ,thomasius1 ,christi ,person und ,werk1 #a3aaa4 ,mason1 ,faith of the ,gospel1 #fh--8;,it is the joy of the ,son to receive1 his gladness to welcome most those wishes of the ,father which will cost most to himself4 ,the ,spirit also has his joy in making known1--in perfecting fellowship and keeping the eternal love alive by that incessant sounding of the deeps which makes the heart of the ,father known to the ,son1 and the heart of the ,son known to the ,father40 ,we may add that the ,holy ,spirit is the organ of internal revelation even to the ,father and to the ,son4 7c7 ,in the light of what has been said1 we may understand somewhat more fully the characteristic differences between the work of ,christ and that of the ,holy ,spirit4 ,we may sum them up in the four statements that1 first1 all outgoing seems to be the work of ,christ1 all return to ,god the work of the ,spirit2 secondly1 ,christ is the organ of external revelation1 the ,holy ,spirit the organ of internal revelation2 thirdly1 ,christ is our advocate in heaven1 the ,holy ,spirit is our advocate in the soul2 fourthly1 in the work of ,christ we are passive1 in the work of the ,spirit we are active4 ,of the work of ,christ we shall treat more fully hereafter1 in speaking of his ,offices as ,prophet1 ,priest1 and ,king4 ,the work of the ,holy ,spirit will be treated when we come to speak of the ,application of ,redemption in ,regeneration and ,sanctification4 ,here it is sufficient to say that the ,holy ,spirit is represented in the ,scriptures as the author of life--in creation1 in the conception of ,christ1 in regeneration1 in resurrection2 and as the giver of light--in the inspiration of ,scripture writers1 in the conviction of sinners1 in the illumination and sanctification of ,christians4 ,gen4 #a3b--8,the ,spirit of ,god was brooding02 ,luke #a3ce--to ,mary3 8,the ,holy ,spirit shall come upon thee01 ,john #c3h--8;born of the ,spirit02 ,ps4 #cg3i1 #ad--8;,come from the four winds1 ,o breath4444 ,i will put my ,spirit in you1 and ye shall live02 ,rom4 #h3aa--8;give life also to your mortal bodies through his ,spirit40 #a ,john #b3a--8;an advocate 77 with the ,father1 ,jesus ,christ the righteous02 ,john #ad3af1 #ag--8;another ,comforter 771 that he may be with you for ever1 even the ,spirit of truth02 ,rom4 #h3bf--8the ,spirit himself maketh intercession for us40 #b ,pet4 #a3ba--8men spake from ,god1 being moved by the ,holy ,spirit02 ,john #af3h--8;convict the world in respect of sin02 #ac--8when he1 the ,spirit of truth1 is come1 he shall guide you into all the truth02 ,rom4 #h3ad--8;as many as are led by the ,spirit of ,god1 these are sons of ,god40 ,mc,cosh3 ,the works of the ,spirit are ,conviction1 ,conversion1 ,sanctification1 ,comfort4 ,donovan3 ,the ,spirit is the ,spirit of conviction1 enlightenment1 quickening1 in the sinner2 and of revelation1 remembrance1 witness1 sanctification1 consolation1 to the saint4 ,the ,spirit enlightens the sinner1 as the flash of lightning lights the traveler stumbling on the edge of a precipice at night2 enlightens the ,christian1 as the rising sun reveals a landscape which was all there before1 but which was hidden from sight until the great luminary made it visible4 8,the morning light did not create ,the lovely prospect it revealed2 ,it only showed the real state ,of what the darkness had concealed40 ,christ's advocacy before the throne is like that of legal counsel pleading in our stead2 the ,holy ,spirit's advocacy in the heart is like the mother's teaching her child to pray for himself4 ,j4 ,w4 ,a4 ,stewart3 8,without the work of the ,holy ,spirit redemption would have been impossible1 as impossible as that fuel should warm without being lighted1 or that bread should nourish without being eaten4 ,christ is ,god entering into human history1 but without the ,spirit ,christianity would be only history4 ,the ,holy ,spirit is ,god entering into human hearts4 ,the ,holy ,spirit turns creed into life4 ,christ is the physician who leaves the remedy and then departs4 ,the ,holy ,spirit is the nurse who applies and administers the remedy1 and who remains with the patient until the cure is completed40 ,matheson1 ,voices of the ,spirit1 #gh--8;,it is in vain that the mirror exists in the room1 if it is lying on its face2 the sunbeams cannot reach it till its face is upturned to them4 ,heaven lies about thee not only in thine infancy but at all times4 ,but it is not enough that a place is prepared for thee2 thou must be prepared for the place4 ,it is not enough that thy light has come2 thou thyself must arise and shine4 ,no outward shining can reveal1 unless thou art thyself a reflector of its glory4 ,the ,spirit must set thee on thy feet1 that thou mayest hear him that speaks to thee 7,ez4 #b3b740 ,the ,holy ,spirit reveals not himself but ,christ4 ,john #af3ad--8;,he shall glorify me3 for he shall take of mine1 and shall declare it unto you40 ,so should the servants of the ,spirit hide themselves while they make known ,christ4 ,e4 ,h4 ,johnson1 ,the ,holy ,spirit1 #dj--8,some years ago a large steam engine all of glass was exhibited about the country4 ,when it was at work one would see the piston and the valves go2 but no one could see what made them go4 ,when steam is hot enough to be a continuous elastic vapor1 it is invisible40 ,so we perceive the presence of the ,holy ,spirit1 not by visions or voices1 but by the effect he produces within us in the shape of new knowledge1 new love1 and new energy of our own powers4 ,denney1 ,studies in ,theology1 #afa--8,no man can bear witness to ,christ and to himself at the same time4 ,esprit is fatal to unction2 no man can give the impression that he himself is clever and also that ,christ is mighty to save4 ,the power of the ,holy ,spirit is felt only when the witness is unconscious of self1 and when others remain unconscious of him40 ,moule1 ,veni ,creator1 #h--8,the ,holy ,spirit1 as ,tertullian says1 is the vicar of ,christ4 ,the night before the ,cross1 the ,holy ,spirit was present to the mind of ,christ as a person40 ,gore1 in ,lux ,mundi1 #cah--8;,it was a point in the charge against ,origen that his language seemed to involve an exclusion of the ,holy ,spirit from nature1 and a limitation of his activity to the church4 ,the whole of life is certainly his4 ,and yet1 because his special attribute is holiness1 it is in rational natures1 which alone are capable of holiness1 that he exerts his special influence4 ,a special inbreathing of the divine ,spirit gave to man his proper being40 ,see ,gen4 #b3g--8;,jehovah ,god 444 breathed into his nostrils the breath of life2 and man became a living soul02 ,john #c3h--8,the ,spirit breatheth where it will 444 so is every one that is born of the ,spirit40 ,e4 ,h4 ,johnson1 on ,the ,offices of the ,holy ,spirit1 in ,bib4 ,sac41 ,july1 #ahib3cha-chb--8,why is he specially called the ,holy1 when ,father and ,son are also holy1 unless because he produces holiness1 i4 e41 makes the holiness of ,god to be ours individually8 ,christ is the principle of collectivism1 the ,holy ,spirit the principle of individualism4 ,the ,holy ,spirit shows man the ,christ in him4 ,god above all ,father2 ,god through all ,son2 ,god in all ,holy ,spirit 7,eph4 #d3f740 ,the doctrine of the ,holy ,spirit has never yet been scientifically unfolded4 ,no treatise on it has appeared comparable to ,julius ,mller's ,doctrine of ,sin1 or to ,i4 ,a4 ,dorner's ,history of the ,doctrine of the ,person of ,christ4 ,the progress of doctrine in the past has been marked by successive stages4 ,athanasius treated of the ,trinity2 ,augustine of sin2 ,anselm of the atonement2 ,luther of justification2 ,wesley of regeneration2 and each of these unfoldings of doctrine has been accompanied by religious awakening4 ,we still wait for a complete discussion of the doctrine of the ,holy ,spirit1 and believe that widespread revivals will follow the recognition of the omnipotent ,agent in revivals4 ,on the relations of the ,holy ,spirit to ,christ1 see ,owen1 in ,works1 #c3aeb-aei2 on the ,holy ,spirit's nature and work1 see works by ,faber1 ,smeaton1 ,tophel1 ,g4 ,campbell ,morgan1 ,j4 ,d4 ,robertson1 ,biederwolf2 also ,c4 ,e4 ,smith1 ,the ,baptism of ,fire2 ,j4 ,d4 ,thompson1 ,the ,holy ,comforter2 ,bushnell1 ,forgiveness and ,law1 last chapter2 ,bp4 ,andrews1 ,works1 #c3ajg-djj2 ,james ,s4 ,candlish1 ,work of the ,holy ,spirit2 ,redford1 ,vox ,dei2 ,andrew ,murray1 ,the ,spirit of ,christ2 ,a4 ,j4 ,gordon1 ,ministry of the ,spirit2 ,kuyper1 ,work of the ,holy ,spirit2 ,j4 ,e4 ,cumming1 ,through the ,eternal ,spirit2 ,lechler1 ,lehre vom ,heiligen ,geiste2 ,arthur1 ,tongue of ,fire2 ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #bej-beh1 and ,christ in ,creation1 #big-cac4 #c4 ,generation and procession consistent with equality4 ,that the ,sonship of ,christ is eternal1 is intimated in ,psalm #b3g4 8,this day have ,i begotten thee0 is most naturally interpreted as the declaration of an eternal fact in the divine nature4 ,neither the incarnation1 the baptism1 the transfiguration1 nor the resurrection marks the beginning of ,christ's ,sonship1 or constitutes him ,son of ,god4 ,these are but recognitions or manifestations of a prexisting ,sonship1 inseparable from his ,godhood4 ,he is 8born before every creature0 7while yet no created thing existed--see ,meyer on ,col4 #a3ae7 and 8by the resurrection of the dead0 is not made to be1 but only 8declared to be10 8according to the ,spirit of holiness0 7 according to his divine nature7 8the ,son of ,god with power0 7see ,philippi and ,alford on ,rom4 #a3c1 #d74 ,this ,sonship is unique--not predicable of1 or shared with1 any creature4 ,the ,scriptures intimate1 not only an eternal generation of the ,son1 but an eternal procession of the ,spirit4 ,psalm #b3g--8;,i will tell of the decree3 ,jehovah said unto me1 ,thou art my ,son2 ,this day ,i have begotten thee0 see ,alexander1 ,com4 in loco2 also ,com4 on ,acts #ac3cc--8#8,to-day' refers to the date of the decree itself2 but this1 as a divine act1 was eternal1--and so must be the ,sonship which it affirms40 ,philo says that 8to-day0 with ,god means 8forever40 ,this begetting of which the ,psalm speaks is not the resurrection1 for while ,paul in ,acts #ac3cc refers to this ,psalm to establish the fact of ,jesus' ,sonship1 he refers in ,acts #ac3cd1 #ce to another ,psalm1 the sixteenth1 to establish the fact that this ,son of ,god was to rise from the dead4 ,christ is shown to be ,son of ,god by his incarnation 7,heb4 #a3e1 #f--8when he again bringeth in the firstborn into the world he saith1 ,and let all the angels of ,god worship him071 his baptism 7,mat4 #c3ag--8,this is my beloved ,son071 his transfiguration 7,mat4 #ag3e--8,this is my beloved ,son071 his resurrection 7,acts #ac3cd1 #ce--8;as concerning that he raised him up from the dead 444 he saith also in another psalm1 ,thou wilt not give thy ,holy ,one to see corruption074 ,col4 #a3ae--8the firstborn of all creation0-- 8begotten first before all creation0 7,julius ,mller1 ,proof-texts1 #ad72 or 8first-born before every creature1 i4 e41 begotten1 and that antecedently to everything that was created0 7,ellicott1 ,com4 in loco74 8,herein0 7says ,luthardt1 ,compend4 ,dogmatik1 #ha1 on ,col4 #a3ae7 8is indicated an antemundane origin from ,god--a relation internal to the divine nature40 ,lightfoot1 on ,col4 #a3ae1 says that in ,rabbi ,bechai ,god is called the 8primogenitus mundi40 ,on ,rom4 #a3d 7 8manifested to be the mighty ,son of ,god07 see ,lange's ,com41 notes by ,schaff on pages #ef and #fa4 ,bruce1 ,apologetics1 #djd--8,the resurrection was the actual introduction of ,christ into the full possession of divine ,sonship so far as thereto belonged1 not only the inner of a holy spiritual essence1 but also the outer of an existence in power and heavenly glory40 ,allen1 ,jonathan ,edwards1 #cec1 #ced--8;,calvin waves aside eternal generation as an #8absurd fiction4' ,but to maintain the deity of ,christ merely on the ground that it is essential to his making an adequate atonement for sin1 is to involve the rejection of his deity if ever the doctrine of atonement becomes obnoxious4444 ,such was the process by which1 in the mind of the last century1 the doctrine of the ,trinity was undermined4 ,not to ground the distinctions of the divine essence by some immanent eternal necessity was to make easy the denial of what has been called the ontological ,trinity1 and then the rejection of the economical ,trinity was not difficult or far away40 ,if ,westcott and ,hort's reading 1 8the only begotten ,god10 in ,john #a3ah1 is correct1 we have a new proof of ,christ's eternal ,sonship4 ,meyer explains in ,rom4 #h3c--8;,god1 sending his own ,son10 as an allusion to the metaphysical ,sonship4 ,that this ,sonship is unique1 is plain from ,john #a3ad1 #ah--8the only begotten from the ,father 444 the only begotten ,son who is in the bosom of the father02 ,rom4 #h3cb--8;his own ,son02 ,gal4 #d3d--8sent forth his ,son02 cf4 ,prov4 #h3bb-ca--8,when he marked out the foundations of the earth2 ,then ,i was by him as a master workman02 #cj3d--8,who hath established all the ends of the earth8 ,what is his name1 and what is his son's name1 if thou knowest80 ,the eternal procession of the ,spirit seems to be implied in ,john #ae3bf--8the ,spirit of truth which proceedeth from the ,father0--see ,westcott1 ,bib4 ,com41 in loco2 ,heb4 #i3ad--8the eternal ,spirit40 ,westcott here says that 7not 7 shows that the reference is to the temporal mission of the ,holy ,spirit1 not to the eternal procession4 ,at the same time he maintains that the temporal corresponds to the eternal4 ,the ,scripture terms 8generation0 and 8procession10 as applied to the ,son and to the ,holy ,spirit1 are but approximate expressions of the truth1 and we are to correct by other declarations of ,scripture any imperfect impressions which we might derive solely from them4 ,we use these terms in a special sense1 which we explicitly state and define as excluding all notion of inequality between the persons of the ,trinity4 ,the eternal generation of the ,son to which we hold is 7a7 ,not creation1 but the ,father's communication of himself to the ,son4 ,since the names1 ,father1 ,son1 and ,holy ,spirit are not applicable to the divine essence1 but are only applicable to its hypostatical distinctions1 they imply no derivation of the essence of the ,son from the essence of the ,father4 ,the error of the ,nicene ,fathers was that of explaining ,sonship as derivation of essence4 ,the ,father cannot impart his essence to the ,son and yet retain it4 ,the ,father is fons trinitatis1 not fons deitatis4 ,see ,shedd1 ,hist4 ,doct41 #a3cjh-caa1 and ,dogm4 ,theol41 #a3bhg-bii2 per contra1 see ,bib4 ,sac41 #da3fih-gfj4 7b7 ,not a commencement of existence1 but an eternal relation to the ,father1--there never having been a time when the ,son began to be1 or when the ,son did not exist as ,god with the ,father4 ,if there had been an eternal sun1 it is evident that there must have been an eternal sunlight also4 ,yet an eternal sunlight must have evermore proceeded from the sun4 ,when ,cyril was asked whether the ,son existed before generation1 he answered3 8,the generation of the ,son did not precede his existence1 but he always existed1 and that by generation40 7c7 ,not an act of the ,father's will1 but an internal necessity of the divine nature1--so that the ,son is no more dependent upon the ,father than the ,father is dependent upon the ,son1 and so that1 if it be consistent with deity to be ,father1 it is equally consistent with deity to be ,son4 ,the sun is as dependent upon the sunlight as the sunlight is upon the sun2 for without sunlight the sun is no true sun4 ,so ,god the ,father is as dependent upon ,god the ,son1 as ,god the ,son is dependent upon ,god the ,father2 for without ,son the ,father would be no true ,father4 ,to say that aseity belongs only to the ,father is logically ,arianism and ,subordinationism proper1 for it implies a subordination of the essence of the ,son to the ,father4 ,essential subordination would be inconsistent with equality4 ,see ,thomasius1 ,christi ,person und ,werk1 #a3aae4 ,palmer1 ,theol4 ,definitions1 #ff1 #fg1 says that ,father independent life2 ,son begotten independent life voluntarily brought under limitations2 ,spirit necessary consequence of existence of the other two4444 ,the words and actions whereby we design to affect others are 8begotten40 ,the atmosphere of unconscious influence is not 8begotten10 but 8proceeding40 7d7 ,not a relation in any way analogous to physical derivation1 but a life-movement of the divine nature1 in virtue of which ,father1 ,son1 and ,holy ,spirit1 while equal in essence and dignity1 stand to each other in an order of personality1 office1 and operation1 and in virtue of which the ,father works through the ,son1 and the ,father and the ,son through the ,spirit4 ,the subordination of the person of the ,son to the person of the ,father1 or in other words an order of personality1 office1 and operation which permits the ,father to be officially first1 the ,son second1 and the ,spirit third1 is perfectly consistent with equality4 ,priority is not necessarily superiority4 ,the possibility of an order1 which yet involves no inequality1 may be illustrated by the relation between man and woman4 ,in office man is first and woman second1 but woman's soul is worth as much as man's2 see #a ,cor4 #aa3c--8the head of every man is ,christ2 and the head of the woman is the man3 and the head of ,christ is ,god40 ,on ,john #ad3bh--8the ,father is greater than ,i0--see ,westcott1 ,bib4 ,com41 in loco4 ,edwards1 ,observations on the ,trinity 7edited by ,smyth71 #bb--8;,in the ,son the whole deity and glory of the ,father is as it were repeated or duplicated4 ,everything in the ,father is repeated or expressed again1 and that fully1 so that there is properly no inferiority40 ,edwards1 ,essay on the ,trinity 7edited by ,fisher71 #aaj-aaf--8,the ,father is the ,deity subsisting in the prime1 unoriginated1 and most absolute manner1 or the ,deity in its direct existence4 ,the ,son is the ,deity generated by ,god's understanding1 or having an ,idea of himself and subsisting in that ,idea4 ,the ,holy ,ghost is the ,deity subsisting in act1 or the divine essence flowing out and breathed forth in ,god's infinite love to and delight in himself4 ,and ,i believe the whole divine essence does truly and distinctly subsist both in the divine ,idea and in the divine ,love1 and each of them are properly distinct persons4444 ,we find no other attributes of which it is said in ,scripture that they are ,god1 or that ,god is they1 but and 1 the ,reason and the ,love of ,god1 ,light not being different from ,reason4444 ,understanding may be predicated of this ,love4444 ,it is not a blind ,love4444 ,the ,father has ,wisdom or ,reason by the ,son's being in him4444 ,understanding is in the ,holy ,spirit1 because the ,son is in him40 ,yet ,dr4 ,edwards ,a4 ,park declared eternal generation to be 8eternal nonsense10 and is thought to have hid ,edwards's unpublished ,essay on the ,trinity for many years because it taught this doctrine4 ,the ,new ,testament calls ,christ 1 but not 4 ,we frankly recognize an eternal subordination of ,christ to the ,father1 but we maintain at the same time that this subordination is a subordination of order1 office1 and operation1 not a subordination of essence4 8,non de essentia dicitur1 sed de ministeriis40 ,e4 ,g4 ,robinson3 8,an eternal generation is necessarily an eternal subordination and dependence4 ,this seems to be fully admitted even by the most orthodox of the ,anglican writers1 such as ,pearson and ,hooker4 ,christ's subordination to the ,father is merely official1 not essential40 ,whiton1 ,gloria ,patri1 #db1 #if--8,the early ,trinitarians by eternal ,sonship meant1 first1 that it is of the very nature of ,deity to issue forth into visible expression4 ,thus next1 that this outward expression of ,god is not something other than ,god1 but ,god himself1 in a self-expression as divine as the hidden ,deity4 ,thus they answered ,philip's cry1 #8show us the ,father1 and it sufficeth us' 7,john #ad3h71 and thus they affirmed ,jesus' declaration1 they secured ,paul's faith that ,god has never left himself without witness4 ,they meant1 #8he that hath seen me hath seen the ,father' 7,john #ad3i74444 ,the ,father is the ,life transcendent1 the divine ,source1 #8above all'2 the ,son is the ,life immanent1 the divine ,stream1 #8through all'2 the ,holy ,spirit is the ,life individualized1 #8in all' 7,eph4 #d3f74 ,the ,holy ,spirit has been called #8the executive of the ,godhead4' 0 ,whiton is here speaking of the economic ,trinity2 but all this is even more true of the immanent ,trinity4 ,on the ,eternal ,sonship1 see ,weiss1 ,bib4 ,theol4 ,n4 ,t41 #dbd1 note2 ,treffrey1 ,eternal ,sonship of our ,lord2 ,princeton ,essays1 #a3cj-ef2 ,watson1 ,institutes1 #a3ecj-egg2 ,bib4 ,sac41 #bg3bfh4 ,on the procession of the ,spirit1 see ,shedd1 ,dogm4 ,theol41 #a3cjj-cjd1 and ,history of ,doctrine1 #a3chg2 ,dick1 ,lectures on ,theology1 #a3cdg-cej4 ,the same principles upon which we interpret the declaration of ,christ's eternal ,sonship apply to the procession of the ,holy ,spirit from the ,father through the ,son1 and show this to be not inconsistent with the ,spirit's equal dignity and glory4 ,we therefore only formulate truth which is concretely expressed in ,scripture1 and which is recognized by all ages of the church in hymns and prayers addressed to ,father1 ,son1 and ,holy ,spirit1 when we assert that in the nature of the one ,god there are three eternal distinctions1 which are best described as persons1 and each of which is the proper and equal object of ,christian worship4 ,we are also warranted in declaring that1 in virtue of these personal distinctions or modes of subsistence1 ,god exists in the relations1 respectively1 first1 of ,source1 ,origin1 ,authority1 and in this relation is the ,father2 secondly1 of ,expression1 ,medium1 ,revelation1 and in this relation is the ,son2 thirdly1 of ,apprehension1 ,accomplishment1 ,realization1 and in this relation is the ,holy ,spirit4 ,john ,owen1 ,works1 #c3fd-ib--8,the office of the ,holy ,spirit is that of concluding1 completing1 perfecting4 ,to the ,father we assign opera natur2 to the ,son1 opera grati procurat2 to the ,spirit1 opera grati applicat40 ,all ,god's revelations are through the ,son or the ,spirit1 and the latter includes the former4 ,kuyper1 ,work of the ,holy ,spirit1 designates the three offices respectively as those of ,causation1 ,construction1 ,consummation2 the ,father brings forth1 the ,son arranges1 the ,spirit perfects4 ,allen1 ,jonathan ,edwards1 #cfe-cgc--8;,god is ,life1 ,light1 ,love4 ,as the ,fathers regarded ,reason both in ,god and man as the personal1 omnipresent second ,person of the ,trinity1 so ,jonathan ,edwards regarded ,love both in ,god and in man as the personal1 omnipresent third ,person of the ,trinity4 ,hence the ,father is never said to love the ,spirit as he is said to love the ,son--for this love is the ,spirit4 ,the ,father and the ,son are said to love men1 but the ,holy ,spirit is never said to love them1 for love is the ,holy ,spirit4 ,but why could not ,edwards also hold that the ,logos or divine ,reason also dwelt in humanity1 so that manhood was constituted in ,christ and shared with him in the consubstantial image of the ,father8 ,outward nature reflects ,god's light and has ,christ in it1--why not universal humanity80 ,moberly1 ,atonement and ,personality1 #acf1 #bjb1 speaks of 8#a4 ,god1 the ,eternal1 the ,infinite1 in his infinity1 as himself2 #b4 ,god1 as self-expressed within the nature and faculties of man--body1 soul1 and spirit--the consummation and interpretation and revelation of what true manhood means and is1 in its very truth1 in its relation to ,god2 #c4 ,god1 as ,spirit of ,beauty and ,holiness1 which are himself present in things created1 animate and inanimate1 and constituting in them their divine response to ,god2 constituting above all in created personalities the full reality of their personal response4 ,or again3 #a4 ,what a man is invisibly in himself2 #b4 his outward material projection or expression as body2 and #c4 the response which that which he is through his bodily utterance or operation makes to him1 as the true echo or expression of himself40 ,moberly seeks thus to find in man's nature an analogy to the inner processes of the divine4 ,,vi4 ,inscrutable1 yet not self-contradictory1 this ,doctrine furnishes the ,key to all other ,doctrines4 #a4 ,the mode of this triune existence is inscrutable4 ,it is inscrutable because there are no analogies to it in our finite experience4 ,for this reason all attempts are vain adequately to represent it2 7a7 ,from inanimate things--as the fountain1 the stream1 and the rivulet trickling from it 7,athanasius72 the cloud1 the rain1 and the rising mist 7,boardman72 color1 shape1 and size 7,f4 ,w4 ,robertson72 the actinic1 luminiferous1 and calorific principles in the ray of light 7,solar ,hieroglyphics1 #cd74 ,luther3 8,when logic objects to this doctrine that it does not square with her rules1 we must say2 #8,mulier taceat in ecclesia4' 0 ,luther called the ,trinity a flower1 in which might be distinguished its form1 its fragrance1 and its medicinal efficacy2 see ,dorner1 ,gesch4 prot4 ,theol41 #ahi4 ,in ,bap4 ,rev41 ,july1 #ahhj3dcd1 ,geer finds an illustration of the ,trinity in infinite space with its three dimensions4 ,for analogy of the cloud1 rain1 mist1 see ,w4 ,e4 ,boardman1 ,higher ,christian ,life4 ,solar ,hieroglyphics1 #cd 7reviewed in ,new ,englander1 ,oct4 #ahgd3ghi7--8,the ,godhead is a tripersonal unity1 and the light is a trinity4 ,being immaterial and homogeneous1 and thus essentially one in its nature1 the light includes a plurality of constituents1 or in other words is essentially three in its constitution1 its constituent principles being the actinic1 the luminiferous1 and the calorific2 and in glorious manifestation the light is one1 and is the created1 constituted1 and ordained emblem of the tripersonal ,god0--of whom it is said that 8,god is light1 and in him is no darkness at all0 7#a ,john #a3e74 ,the actinic rays are in themselves invisible2 only as the luminiferous manifest them1 are they seen2 only as the calorific accompany them1 are they felt4 ,joseph ,cook3 8,sunlight1 rainbow1 heat--one solar radiance2 ,father1 ,son1 ,holy ,spirit1 one ,god4 ,as the rainbow shows what light is when unfolded1 so ,christ reveals the nature of ,god4 ,as the rainbow is unraveled light1 so ,christ is unraveled ,god1 and the ,holy ,spirit1 figured by heat1 is ,christ's continued life40 ,ruder illustrations are those of ,oom ,paul ,krger3 the fat1 the wick1 the flame1 in the candle2 and of ,augustine3 the root1 trunk1 branches1 all of one wood1 in the tree4 ,in ,geer's illustration1 mentioned above1 from the three dimensions of space1 we cannot demonstrate that there is not a fourth1 but besides length1 breadth1 and thickness1 we cannot conceive of its existence4 ,as these three exhaust1 so far as we know1 all possible modes of material being1 so we cannot conceive of any fourth person in the ,godhead4 7b7 ,from the constitution or processes of our own minds--as the psychological unity of intellect1 affection1 and will 7substantially held by ,augustine72 the logical unity of thesis1 antithesis1 and synthesis 7,hegel72 the metaphysical unity of subject1 object1 and subject-object 7,melanchthon1 ,olshausen1 ,shedd74 ,augustine3 8,mens meminit sui1 intelligit se1 diligit se2 si hoc cernimus1 ,trinitatem cernimus40444 ,i exist1 ,i am conscious1 ,i will2 ,i exist as conscious and willing1 ,i am conscious of existing and willing1 ,i will to exist and be conscious2 and these three functions1 though distinct1 are inseparable and form one life1 one mind1 one essence4444 8,amor autem alicujus amantis est1 et amore aliquid amatur4 ,ecce tria sunt1 amans1 et quod amatur1 et amor4 ,quid est ergo amor1 nisi qudam vita duo aliqua copulans1 vel copulare appetans1 amantem scilicet et quod amatur40 ,calvin speaks of ,augustine's view as 8a speculation far from solid40 ,but ,augustine himself had said3 8,if asked to define the ,trinity1 we can only say that it is not this or that40 ,john of ,damascus3 8,all we know of the divine nature is that it is not to be known40 ,by this1 however1 both ,augustine and ,john of ,damascus meant only that the precise mode of ,god's triune existence is unrevealed and inscrutable4 ,hegel1 ,philos4 ,relig41 transl41 #c3ii1 #ajj--8;,god is1 but is at the same time the ,other1 the self-differentiating1 the ,other in the sense that this ,other is ,god himself and has potentially the ,divine nature in it1 and that the abolishing of this difference1 of this otherness1 this return1 this love1 is ,spirit40 ,hegel calls ,god 8the absolute ,idea1 the unity of ,life and ,cognition1 the ,universal that thinks itself and thinkingly recognizes itself in an infinite ,actuality1 from which1 as its ,immediacy1 it no less distinguishes itself again02 see ,schwegler1 ,history of ,philosophy1 #cba1 #cca4 ,hegel's general doctrine is that the highest unity is to be reached only through the fullest development and reconciliation of the deepest and widest antagonism4 ,pure being is pure nothing2 we must die to live4 ,light is thesis1 ,darkness is antithesis1 ,shadow is synthesis1 or union of both4 ,faith is thesis1 ,unbelief is antithesis1 ,doubt is synthesis1 or union of both4 ,zweifel comes from ,zwei1 as doubt from 4 ,hegel called ,napoleon 8ein ,weltgeist zu ,pferde0--8a world-spirit on horseback40 ,ladd1 ,introd4 to ,philosophy1 #bjb1 speaks of 8the monotonous tit-tat-too of the ,hegelian logic40 ,ruskin speaks of it as 8pure1 definite1 and highly finished nonsense40 ,on the ,hegelian principle good and evil cannot be contradictory to each other2 without evil there could be no good4 ,stirling well entitled his exposition of the ,hegelian ,philosophy 8,the ,secret of ,hegel10 and his readers have often remarked that1 if ,stirling discovered the secret1 he never made it known4 ,lord ,coleridge told ,robert ,browning that he could not understand all his poetry4 8,ah1 well10 replied the poet1 8if a reader of your calibre understands ten per cent4 of what ,i write1 he ought to be content40 ,when ,wordsworth was told that ,mr4 ,browning had married ,miss ,barrett1 he said3 8,it is a good thing that these two understand each other1 for no one else understands them40 ,a pupil once brought to ,hegel a passage in the latter's writings and asked for an interpretation4 ,the philosopher examined it and replied3 8,when that passage was written1 there were two who knew its meaning--,god and myself4 ,now1 alas6 there is but one1 and that is ,god40 ,heinrich ,heine1 speaking of the effect of ,hegelianism upon the religious life of ,berlin1 says3 8,i could accommodate myself to the very enlightened ,christianity1 filtrated from all superstition1 which could then be had in the churches1 and which was free from the divinity of ,christ1 like turtle soup without turtle40 ,when ,german systems of philosophy die1 their ghosts take up their abode in ,oxford4 ,but if ,i see a ghost sitting in a chair and then sit down boldly in the chair1 the ghost will take offence and go away4 ,hegel's doctrine of ,god as the only begotten ,son is translated in the ,journ4 ,spec4 ,philos41 #ae3cie-djd4 ,the most satisfactory exposition of the analogy of subject1 object1 and subject-object is to be found in ,shedd1 ,history of ,doctrine1 #a3cfe1 note #b4 ,see also ,olshausen on ,john #a3a2 ,h4 ,n4 ,day1 ,doctrine of ,trinity in ,light of ,recent ,psychology1 in ,princeton ,rev41 ,sept4 #ahhb3aef-agi2 ,morris1 ,philosophy and ,christianity1 #abb-afc4 ,moberly1 ,atonement and ,personality1 #agd1 has a similar analogy3 #a4 ,a man's invisible self2 #b4 the visible expression of himself in a picture or poem2 #c4 the response of this picture or poem to himself4 ,the analogy of the family is held to be even better1 because no man's personality is complete in itself2 husband1 wife1 and child are all needed to make perfect unity4 ,allen1 ,jonathan ,edwards1 #cgb1 says that in the early church the ,trinity was a doctrine of reason2 in the ,middle ,ages it was a mystery2 in the #ahth century it was a meaningless or irrational dogma2 again in the #aith century it becomes a doctrine of the reason1 a truth essential to the nature of ,god4 ,to ,allen's characterization of the stages in the history of the doctrine we would add that even in our day we cannot say that a complete exposition of the ,trinity is possible4 ,trinity is a unique fact1 different aspects of which may be illustrated1 while1 as a whole1 it has no analogies4 ,the most we can say is that human nature1 in its processes and powers1 points towards something higher than itself1 and that ,trinity in ,god is needed in order to constitute that perfection of being which man seeks as an object of love1 worship and service4 ,no one of these furnishes any proper analogue of the ,trinity1 since in no one of them is there found the essential element of tripersonality4 ,such illustrations may sometimes be used to disarm objection1 but they furnish no positive explanation of the mystery of the ,trinity1 and1 unless carefully guarded1 may lead to grievous error4 #b4 ,the ,doctrine of the ,trinity is not self-contradictory4 ,this it would be1 only if it declared ,god to be three in the same numerical sense in which he is said to be one4 ,this we do not assert4 ,we assert simply that the same ,god who is one with respect to his essence is three with respect to the internal distinctions of that essence1 or with respect to the modes of his being4 ,the possibility of this cannot be denied1 except by assuming that the human mind is in all respects the measure of the divine4 ,the fact that the ascending scale of life is marked by increasing differentiation of faculty and function should rather lead us to expect in the highest of all beings a nature more complex than our own4 ,in man many faculties are united in one intelligent being1 and the more intelligent man is1 the more distinct from each other these faculties become2 until intellect and affection1 conscience and will assume a relative independence1 and there arises even the possibility of conflict between them4 ,there is nothing irrational or self-contradictory in the doctrine that in ,god the leading functions are yet more markedly differentiated1 so that they become personal1 while at the same time these personalities are united by the fact that they each and equally manifest the one indivisible essence4 ,unity is as essential to the ,godhead as threeness4 ,the same ,god who in one respect is three1 in another respect is one4 ,we do not say that one ,god is three ,gods1 nor that one person is three persons1 nor that three ,gods are one ,god1 but only that there is one ,god with three distinctions in his being4 ,we do not refer to the faculties of man as furnishing any proper analogy to the persons of the ,godhead2 we rather deny that man's nature furnishes any such analogy4 ,intellect1 affection1 and will in man are not distinct personalities4 ,if they were personalized1 they might furnish such an analogy4 ,f4 ,w4 ,robertson1 ,sermons1 #c3eh1 speaks of the ,father1 ,son1 and ,holy ,spirit as best conceived under the figure of personalized intellect1 affection and will4 ,with this agrees the saying of ,socrates1 who called thought the soul's conversation with itself4 ,see ,d4 ,w4 ,simon1 in ,bib4 ,sac41 ,jan4 #ahhg4 ,ps4 #hf3aa--8,unite my heart to fear thy name0--intimates a complexity of powers in man1 and a possible disorganization due to sin4 ,only the fear and love of ,god can reduce our faculties to order and give us peace1 purity1 and power4 ,when ,william after a long courtship at length proposed marriage1 ,mary said that she 8unanimously consented40 8,thou shalt love the ,lord thy ,god with all thy heart1 and with all thy soul1 and with all thy strength1 and with all thy mind0 7,luke #aj3bg74 ,man must not lead a dual life1 a double life1 like that of ,dr4 ,jekyll and ,mr4 ,hyde4 ,the good life is the unified life4 ,h4 ,h4 ,bawden3 8,theoretically1 symmetrical development is the complete criterion4 ,this is the old ,greek conception of the perfect life4 ,the term which we translate #8temperance' or #8self-control' is better expressed by #8whole-mindedness4' 0 ,illingworth1 ,personality ,divine and ,human1 #ed-hj--8,our sense of divine personality culminates in the doctrine of the ,trinity4 ,man's personality is essentially triune1 because it consists of a subject1 an object1 and their relation4 ,what is potential and unrealized triunity in man is complete in ,god4444 ,our own personality is triune1 but it is a potential unrealized triunity1 which is incomplete in itself and must go beyond itself for completion1 as for example in the family4444 ,but ,god's personality has nothing potential or unrealized about it4444 ,trinity is the most intelligible mode of conceiving of ,god as personal40 ,john ,caird1 ,fundamental ,ideas of ,christianity1 #a3ei1 #hj--8,the parts of a stone are all precisely alike2 the parts of a skilful mechanism are all different from one another4 ,in which of the two cases is the unity more real--in that in which there is an absence of distinction1 or in that in which there is essential difference of form and function1 each separate part having an individuality and activity of its own8 ,the highest unities are not simple but complex40 ,gordon1 ,christ of ,to-day1 #ajf--8;,all things and persons are modes of one infinite consciousness4 ,then it is not incredible that there should be three consciousnesses in ,god4 ,over against the multitudinous finite personalities are three infinite personalities4 ,this socialism in ,deity may be the ground of human society40 ,the phenomena of double and even of triple consciousness in one and the same individual confirm this view4 ,this fact of more than one consciousness in a finite creature points towards the possibility of a threefold consciousness in the nature of ,god4 ,romanes1 ,mind and ,motion1 #ajb1 intimates that the social organism1 if it attained the highest level of psychical perfection1 might be endowed with personality1 and that it now has something resembling it--phenomena of thought and conduct which compel us to conceive of families and communities and nations as having a sort of moral personality which implies responsibility and accountability4 8,the ,zeitgeist10 he says1 8is the product of a kind of collective psychology1 which is something other than the sum of all the individual minds of a generation40 ,we do not maintain that any one of these fragmentary or collective consciousnesses attains personality in man1 at least in the present life4 ,we only maintain that they indicate that a larger and more complex life is possible than that of which we have common experience1 and that there is no necessary contradiction in the doctrine that in the nature of the one and perfect ,god there are three personal distinctions4 ,r4 ,h4 ,hutton3 8,a voluntary self-revelation of the divine mind may be expected to reveal even deeper complexities of spiritual relations in his eternal nature and essence than are found to exist in our humanity--the simplicity of a harmonized complexity1 not the simplicity of absolute unity40 #c4 ,the doctrine of the ,trinity has important relations to other doctrines4 ,a4 ,it is essential to any proper theism4 ,neither ,god's independence nor ,god's blessedness can be maintained upon grounds of absolute unity4 ,anti-trinitarianism almost necessarily makes creation indispensable to ,god's perfection1 tends to a belief in the eternity of matter1 and ultimately leads1 as in ,mohammedanism1 and in modern ,judaism and ,unitarianism1 to ,pantheism4 8,love is an impossible exercise to a solitary being40 ,without ,trinity we cannot hold to a living ,unity in the ,godhead4 ,brit4 and ,for4 ,evang4 ,rev41 ,jan4 #ahhb3ce-fc--8,the problem is to find a perfect objective1 congruous and fitting1 for a perfect intelligence1 and the answer is3 #8a perfect intelligence4' 0 ,the author of this article quotes ,james ,martineau1 the ,unitarian philosopher1 as follows3 8,there is only one resource left for completing the needful ,objectivity for ,god1 viz41 to admit in some form the coval existence of matter1 as the condition or medium of the divine agency or manifestation4 ,failing the proof of the absolute origination of matter we are left with the divine cause1 and the material condition of all nature1 in eternal co-presence and relation1 as supreme object and rudimentary object40 ,see also ,martineau1 ,study1 #a3dje--8;,in denying that a plurality of self-existences is possible1 ,i mean to speak only of self-existent causes4 ,a self-existence which is not a cause is by no means excluded1 so far as ,i can see1 by a self-existence which is a cause2 nay1 is even required for the exercise of its causality40 ,here we see that ,martineau's ,unitarianism logically drove him into ,dualism4 ,but ,god's blessedness1 upon this principle1 requires not merely an eternal universe but an infinite universe1 for nothing less will afford fit object for an infinite mind4 ,yet a ,god who is necessarily bound to the universe1 or by whose side a universe1 which is not himself1 eternally exists1 is not infinite1 independent1 or free4 ,the only exit from this difficulty is in denying ,god's self-consciousness and self-determination1 or in other words1 exchanging our theism for dualism1 and our dualism for pantheism4 ,e4 ,h4 ,johnson1 in ,bib4 ,sac41 ,july1 #ahib3cgi1 quotes from ,oxenham's ,catholic ,doctrine of the ,atonement1 #ajh1 #aji--8;,forty years ago ,james ,martineau wrote to ,george ,macdonald3 #8,neither my intellectual preference nor my moral admiration goes heartily with the ,unitarian heroes1 sects or productions1 of any age4 ,ebionites1 ,arians1 ,socinians1 all seem to me to contrast unfavorably with their opponents1 and to exhibit a type of thought far less worthy1 on the whole1 of the true genius of ,christianity4' ,in his paper entitled ,a ,way out of the ,unitarian ,controversy1 ,martineau says that the ,unitarian worships the ,father2 the ,trinitarian worships the ,son3 #8,but he who is the ,son in one creed is the ,father in the other4444 ,the two creeds are agreed in that which constitutes the pith and kernel of both4 ,the ,father is ,god in his primeval essence4 ,but ,god1 as manifested1 is the ,son4' 0 ,dr4 ,johnson adds3 8,so ,martineau1 after a lifelong service in a ,unitarian pulpit and professorship1 at length publicly accepts for truth the substance of that doctrine which1 in common with the church1 he has found so profitable1 and tells ,unitarians that they and we alike worship the ,son1 because all that we know of ,god was revealed by act of the ,son40 ,after he had reached his eightieth year1 ,martineau withdrew from the ,unitarian body1 though he never formally united with any ,trinitarian church4 ,h4 ,c4 ,minton1 in ,princeton ,rev41 #aijc3fee-fei1 has quoted some of ,martineau's most significant utterances1 such as the following3 8,the great strength of the orthodox doctrine lies1 no doubt1 in the appeal it makes to the inward #8sense of sin1'--that sad weight whose burden oppresses every serious soul4 ,and the great weakness of ,unitarianism has been its insensibility to this abiding sorrow of the human consciousness4 ,but the orthodox remedy is surely the most terrible of all mistakes1 viz41 to get rid of the burden1 by throwing it on ,christ or permitting him to take it4444 ,for myself ,i own that the literature to which ,i turn for the nurture and inspiration of ,faith1 ,hope and ,love is almost exclusively the product of orthodox versions of the ,christian religion4 ,the ,hymns of the ,wesleys1 the ,prayers of the ,friends1 the ,meditations of ,law and ,tauler1 have a quickening and elevating power which ,i rarely feel in the books on our ,unitarian shelves4444 ,yet ,i can less than ever appropriate1 or even intellectually excuse1 any distinctive article of the ,trinitarian scheme of salvation40 ,whiton1 ,gloria ,patri1 #bc-bf1 seeks to reconcile the two forms of belief by asserting that 8both ,trinitarians and ,unitarians are coming to regard human nature as essentially one with the divine4 ,the ,nicene ,fathers builded better than they knew1 when they declared ,christ homoousios with the ,father4 ,we assert the same of mankind40 ,but here ,whiton goes beyond the warrant of ,scripture4 ,of none but the only begotten ,son can it be said that before ,abraham was born he was1 and that in him dwelleth all the fulness of the ,godhead bodily 7,john #h3eg2 ,col4 #b3i74 ,unitarianism has repeatedly demonstrated its logical insufficiency by this 8facilis descensus ,averno10 this lapse from theism into pantheism4 ,in ,new ,england the high ,arianism of ,channing degenerated into the half-fledged pantheism of ,theodore ,parker1 and the full-fledged pantheism of ,ralph ,waldo ,emerson4 ,modern ,judaism is pantheistic in its philosophy1 and such also was the later ,arabic philosophy of ,mohammedanism4 ,single personality is felt to be insufficient to the mind's conception of ,absolute ,perfection4 ,we shrink from the thought of an eternally lonely ,god4 8,we take refuge in the term #8,godhead4' ,the literati find relief in speaking of #8the gods4' 0 ,twesten 7translated in ,bib4 ,sac41 #c3ejb7--8,there may be in polytheism an element of truth1 though disfigured and misunderstood4 ,john of ,damascus boasted that the ,christian ,trinity stood midway between the abstract monotheism of the ,jews and the idolatrous polytheism of the ,greeks40 ,twesten1 quoted in ,shedd1 ,dogm4 ,theology1 #a3bee--8,there is a in ,god4 ,trinity does not contradict ,unity1 but only that solitariness which is inconsistent with the living plenitude and blessedness ascribed to ,god in ,scripture1 and which ,god possesses in himself and independently of the finite40 ,shedd himself remarks3 8,the attempt of the ,deist and the ,socinian to construct the doctrine of divine ,unity is a failure1 because it fails to construct the doctrine of the divine ,personality4 ,it contends by implication that ,god can be self-knowing as a single subject merely1 without an object2 without the distinctions involved in the subject contemplating1 the object contemplated1 and the perception of the identity of both40 ,mason1 ,faith of the ,gospel1 #ge--8;,god is no sterile and motionless unit40 ,bp4 ,phillips ,brooks3 8,unitarianism has got the notion of ,god as tight and individual as it is possible to make it1 and is dying of its meagre ,deity40 ,unitarianism is not the doctrine of one ,god--for the ,trinitarian holds to this2 it is rather the unipersonality of this one ,god4 ,the divine nature demands either an eternal ,christ or an eternal creation4 ,dr4 ,calthorp1 the ,unitarian1 of ,syracuse1 therefore consistently declares that 8,nature and ,god are the same40 ,it is the old worship of ,baal and ,ashtaroth--the deification of power and pleasure4 ,for 8,nature0 includes everything--all bad impulses as well as good4 ,when a man discovers gravity1 he has not discovered ,god1 but only one of the manifestations of ,god4 ,gordon1 ,christ of ,to-day1 #aab--8,the supreme divinity of ,jesus ,christ is but the sovereign expression in human history of the great law of difference in identity that runs through the entire universe and that has its home in the heart of the ,godhead40 ,even ,james ,freeman ,clarke1 in his ,orthodoxy1 its ,truths and ,errors1 #dcf1 admits that 8there is an essential truth hidden in the idea of the ,trinity4 ,while the church doctrine1 in every form which it has taken1 has failed to satisfy the human intellect1 the human heart has clung to the substance contained in them all40 ,william ,adams ,brown3 8,if ,god is by nature love1 he must be by nature social4 ,fatherhood and ,sonship must be immanent in him4 ,in him the limitations of finite personality are removed40 ,but ,dr4 ,brown wrongly adds3 8,not the mysteries of ,god's being1 as he is in himself1 but as he is revealed1 are opened to us in this doctrine40 ,similarly ,p4 ,s4 ,moxom3 8,i do not know how it is possible to predicate any moral quality of a person who is absolutely out of relation to other persons4 ,if ,god were conceived of as solitary in the universe1 he could not be characterized as righteous40 ,but ,dr4 ,moxom erroneously thinks that these other moral personalities must be outside of ,god4 ,we maintain that righteousness1 like love1 requires only plurality of persons within the ,god-head4 ,see ,thomasius1 ,christi ,person und ,werk1 #a3aje1 #aef4 ,for the pantheistic view1 see ,strauss1 ,glaubenslehre1 #a3dfb-ebd4 ,w4 ,l4 ,walker1 ,christian ,theism1 #cag1 quotes ,dr4 ,paul ,carus1 ,primer of ,philosophy1 #aja--8,we cannot even conceive of ,god without attributing trinity to him4 ,an absolute unity would be non-existence4 ,god1 if thought of as real and active1 involves an antithesis1 which may be formulated as ,god and ,world1 or natura naturans and natura naturata1 or in some other way4 ,this antithesis implies already the trinity-conception4 ,when we think of ,god1 not only as that which is eternal and immutable in existence1 but also as that which changes1 grows1 and evolves1 we cannot escape the result and we must progress to a triune ,god-idea4 ,the conception of a ,god-man1 of a ,savior1 of ,god revealed in evolution1 brings out the antithesis of ,god ,father and ,god ,son1 and the very conception of this relation implies ,god the ,spirit that proceeds from both40 ,this confession of an economic ,trinity is a rational one only as it implies a ,trinity immanent and eternal4 ,b4 ,it is essential to any proper revelation4 ,if there be no ,trinity1 ,christ is not ,god1 and cannot perfectly know or reveal ,god4 ,christianity is no longer the one1 all-inclusive1 and final revelation1 but only one of many conflicting and competing systems1 each of which has its portion of truth1 but also its portion of error4 ,so too with the ,holy ,spirit4 8,as ,god can be revealed only through ,god1 so also can he be appropriated only through ,god4 ,if the ,holy ,spirit be not ,god1 then the love and self-communication of ,god to the human soul are not a reality40 ,in other words1 without the doctrine of the ,trinity we go back to mere natural religion and the far-off ,god of deism1--and this is ultimately exchanged for pantheism in the way already mentioned4 ,martensen1 ,dogmatics1 #ajd2 ,thomasius1 ,christi ,person und ,werk1 #aef4 ,if ,christ be not ,god1 he cannot perfectly know himself1 and his testimony to himself has no independent authority4 ,in prayer the ,christian has practical evidence of the ,trinity1 and can see the value of the doctrine2 for he comes to ,god the ,father1 pleading the name of ,christ1 and taught how to pray aright by the ,holy ,spirit4 ,it is impossible to identify the ,father with either the ,son or the ,spirit4 ,see ,rom4 #h3bg--8;he that searcheth the hearts i4 e41 ,god knoweth what is the mind of the ,spirit1 because he maketh intercession for the saints according to the will of ,god40 ,see also ,godet on ,john #a3ah--8,no man hath seen ,god at any time2 the only begotten ,son1 who is in the bosom of the ,father1 he hath declared him02 notice here the relation between and 4 ,napoleon ,i3 8,christianity says with simplicity1 #8,no man hath seen ,god1 except ,god4' 0 ,john #af3ae--8;,all things whatsoever the ,father hath are mine3 therefore said ,i1 that he taketh of mine1 and shall declare it unto you02 here ,christ claims for himself all that belongs to ,god1 and then declares that the ,holy ,spirit shall reveal him4 ,only a divine ,spirit can do this1 even as only a divine ,christ can put out an unpresumptuous hand to take all that belongs to the ,father4 ,see also ,westcott1 on ,john #ad3i--8;he that hath seen me hath seen the ,father2 how sayest thou1 ,show us the ,father80 ,the agnostic is perfectly correct in his conclusions1 if there be no ,christ1 no medium of communication1 no principle of revelation in the ,godhead4 ,only the ,son has revealed the ,father4 ,even ,royce1 in his ,spirit of ,modern ,philosophy1 speaks of the existence of an infinite ,self1 or ,logos1 or ,world-mind1 of which all individual minds are parts or bits1 and of whose timeless choice we partake4 ,some such principle in the divine nature must be assumed1 if ,christianity is the complete and sufficient revelation of ,god's will to men4 ,the ,unitarian view regards the religion of ,christ as only 8one of the day's works of humanity0--an evanescent moment in the ceaseless advance of the race4 ,the ,christian on the other hand regards ,christ as the only ,revealer of ,god1 the only ,god with whom we have to do1 the final authority in religion1 the source of all truth and the judge of all mankind4 8,heaven and earth shall pass away1 but my words shall not pass away0 7,mat4 #bd3ce74 ,the resurrection of just and unjust shall be his work 7,john #e3bh71 and future retribution shall be 8the wrath of the ,lamb0 7,rev4 #f3af74 ,since ,god never thinks1 says1 or does any thing1 except through ,christ1 and since ,christ does his work in human hearts only through the ,holy ,spirit1 we may conclude that the doctrine of the ,trinity is essential to any proper revelation4 ,c4 ,it is essential to any proper redemption4 ,if ,god be absolutely and simply one1 there can be no mediation or atonement1 since between ,god and the most exalted creature the gulf is infinite4 ,christ cannot bring us nearer to ,god than he is himself4 ,only one who is ,god can reconcile us to ,god4 ,so1 too1 only one who is ,god can purify our souls4 ,a ,god who is only unity1 but in whom is no plurality1 may be our ,judge1 but1 so far as we can see1 cannot be our ,savior or our ,sanctifier4 8,god is the way to himself40 8,nothing human holds good before ,god1 and nothing but ,god himself can satisfy ,god40 ,the best method of arguing with ,unitarians1 therefore1 is to rouse the sense of sin2 for the soul that has any proper conviction of its sins feels that only an infinite ,redeemer can ever save it4 ,on the other hand1 a slight estimate of sin is logically connected with a low view of the dignity of ,christ4 ,twesten1 translated in ,bib4 ,sac41 #c3eaj--8;,it would seem to be not a mere accident that ,pelagianism1 when logically carried out1 as for example among the ,socinians1 has also always led to ,unitarianism40 ,in the reverse order1 too1 it is manifest that rejection of the deity of ,christ must tend to render more superficial men's views of the sin and guilt and punishment from which ,christ came to save them1 and with this to deaden religious feeling and to cut the sinews of all evangelistic and missionary effort 7,john #ab3dd2 ,heb4 #aj3bf74 ,see ,arthur1 on the ,divinity of our ,lord in relation to his work of ,atonement1 in ,present ,day ,tracts1 #f3 no4 #ce2 ,ellis1 quoted by ,watson1 ,theol4 ,inst41 #bc2 ,gunsaulus1 ,transfig4 of ,christ1 #ac--8,we have tried to see ,god in the light of nature1 while he said3 #8,in thy light shall we see light' 7,ps4 #cf3i740 ,we should see nature in the light of ,christ4 ,eternal life is attained only through the knowledge of ,god in ,christ 7,john #af3i74 ,hence to accept ,christ is to accept ,god2 to reject ,christ is to turn one's back on ,god3 ,john #ab3dd--8;,he that believeth on me1 believeth not on me1 but on him that sent me02 ,heb4 #aj3bf1 #bi--8there remaineth no more a sacrifice for sin 444 for him who hath trodden under foot the ,son of ,god40 ,in ,the ,heart of ,midlothian1 ,jeanie ,deans goes to ,london to secure pardon for her sister4 ,she cannot in her peasant attire go direct to the ,king1 for he will not receive her4 ,she goes to a ,scotch housekeeper in ,london2 through him to the ,duke of ,argyle2 through him to the ,queen2 through the ,queen she gets pardon from the ,king1 whom she never sees4 ,this was medival mediatorship4 ,but now we come directly to ,christ1 and this suffices us1 because he is himself ,god 7,the ,outlook74 ,a man once went into the cell of a convicted murderer1 at the request of the murderer's wife and pleaded with him to confess his crime and accept ,christ1 but the murderer refused4 ,the seeming clergyman was the ,governor1 with a pardon which he had designed to bestow in case he found the murderer penitent4 ,a4 ,h4 ,strong1 ,christ in ,creation1 #hf--8;,i have heard that1 during our ,civil ,war1 a swaggering1 drunken1 blaspheming officer insulted and almost drove from the dock at ,alexandria1 a plain unoffending man in citizen's dress2 but ,i have also heard that that same officer turned pale1 fell on his knees1 and begged for mercy1 when the plain man demanded his sword1 put him under arrest and made himself known as ,general ,grant4 ,so we may abuse and reject the ,lord ,jesus ,christ1 and fancy that we can ignore his claims and disobey his commands with impunity2 but it will seem a more serious thing when we find at the last that he whom we have abused and rejected is none other than the living ,god before whose judgment bar we are to stand40 ,henry ,b4 ,smith began life under ,unitarian influences1 and had strong prejudices against evangelical doctrine1 especially the doctrines of human depravity and of the divinity of ,christ4 ,in his ,senior year in ,college he was converted4 ,cyrus ,hamlin says3 8,i regard ,smith's conversion as the most remarkable event in ,college in my day40 ,doubts of depravity vanished with one glimpse into his own heart2 and doubts about ,christ's divinity could not hold their own against the confession3 8,of one thing ,i feel assured3 ,i need an infinite ,savior40 ,here is the ultimate strength of ,trinitarian doctrine4 ,when the ,holy ,spirit convinces a man of his sin1 and brings him face to face with the outraged holiness and love of ,god1 he is moved to cry from the depths of his soul3 8,none but an infinite ,savior can ever save me60 ,only in a divine ,christ--,christ for us upon the ,cross1 and ,christ in us by his ,spirit--can the convicted soul find peace and rest4 ,and so every revival of true religion gives a new impulse to the ,trinitarian doctrine4 ,henry ,b4 ,smith wrote in his later life3 8,when the doctrine of the ,trinity was abandoned1 other articles of the faith1 such as the atonement and regeneration1 have almost always followed1 by logical necessity1 as1 when one draws the wire from a necklace of gems1 the gems all fall asunder40 ,d4 ,it is essential to any proper model for human life4 ,if there be no ,trinity immanent in the divine nature1 then ,fatherhood in ,god has had a beginning and it may have an end2 ,sonship1 moreover1 is no longer a perfection1 but an imperfection1 ordained for a temporary purpose4 ,but if fatherly giving and filial receiving are eternal in ,god1 then the law of love requires of us conformity to ,god in both these respects as the highest dignity of our being4 ,see ,hutton1 ,essays1 #a3bcb--8,the ,trinity tells us something of ,god's absolute and essential nature2 not simply what he is to us1 but what he is in himself4 ,if ,christ is the eternal ,son of the ,father1 ,god is indeed and in essence a ,father2 the social nature1 the spring of love is of the very essence of the eternal ,being2 the communication of life1 the reciprocation of affection dates from beyond time1 belongs to the very being of ,god4 ,the ,unitarian idea of a solitary ,god profoundly affects our conception of ,god1 reduces it to mere power1 identifies ,god with abstract cause and thought4 ,love is grounded in power1 not power in love4 ,the ,father is merged in the omniscient and omnipotent genius of the universe40 ,hence #a ,john #b3bc--8,whosoever denieth the ,son1 the same hath not the ,father40 ,d',arcy1 ,idealism and ,theology1 #bjd--8;,if ,god be simply one great person1 then we have to think of him as waiting until the whole process of creation has been accomplished before his love can find an object upon which to bestow itself4 ,his love belongs1 in that case1 not to his inmost essence1 but to his relation to some of his creatures4 ,the words #8,god is love' 7#a ,john #d3h7 become a rhetorical exaggeration1 rather than the expression of a truth about the divine nature40 ,hutton1 ,essays1 #a3bci--8,we need also the inspiration and help of a perfect filial will4 ,we cannot conceive of the ,father as sharing in that dependent attitude of spirit which is our chief spiritual want4 ,it is a ,father's perfection to originate--a ,son's to receive4 ,we need sympathy and aid in this receptive life2 hence1 the help of the true ,son4 ,humility1 self-sacrifice1 submission1 are heavenly1 eternal1 divine4 ,christ's filial life to the root of all filial life in us4 ,see ,gal4 #b3ai1 #bj--#8;it is no longer ,i that live1 but ,christ liveth in me3 and that life which ,i now live in the flesh ,i live in faith1 the faith which is in the ,son of ,god1 who loved me1 and gave himself up for me4'0 ,thomas ,erskine of ,linlathen1 ,the ,spiritual ,order1 #bcc--8,there is nothing degrading in this dependence1 for we share it with the eternal ,son40 ,gore1 ,incarnation1 #afb--8;,god can limit himself by the conditions of manhood1 because the ,godhead contains in itself eternally the prototype of human self-sacrifice and self-limitation1 for ,god is love40 ,on the practical lessons and uses of the doctrine of the ,trinity1 see ,presb4 and ,ref4 ,rev41 ,oct #aijb3ebd-eej--;art4 by ,r4 ,m4 ,edgar2 also sermon by ,ganse1 in ,south ,church ,lectures1 #cjj-caj4 ,on the doctrine in general1 see ,robie1 in ,bib4 ,sac41 #bg3bfb-bhi2 ,pease1 ,philosophy of ,trinitarian ,doctrine2 ,n4 ,w4 ,taylor1 ,revealed ,theology1 #a3acc2 ,schultz1 ,lehre von der ,gottheit ,christi4 ,on heathen trinities1 see ,bib4 ,repos41 #f3aaf2 ,christlieb1 ,mod4 ,doubt and ,christian ,belief1 #bff1 #bfg--8,lao-tse says1 #fjj ,b4 ,c41 #8,tao1 the intelligent principle of all being1 is by nature one2 the first begat the second2 both together begat the third2 these three made all things4' 0 ,the ,egyptian triad of ,abydos was ,osiris1 ,isis his wife1 and ,horus their ,son4 ,but these were no true persons2 for not only did the ,son proceed from the ,father1 but the ,father proceeded from the ,son2 the ,egyptian trinity was pantheistic in its meaning4 ,see ,renouf1 ,hibbert ,lectures1 #bi2 ,rawlinson1 ,religions of the ,ancient ,world1 #df1 #dg4 ,the ,trinity of the ,vedas was ,dyaus1 ,indra1 ,agni4 ,derived from the three dimensions of space8 ,or from the family--father1 mother1 son8 ,man creates ,god in his own image1 and sees family life in the ,godhead8 ,the ,brahman ,trimurti or ,trinity1 to the members of which are given the names ,brahma1 ,vishnu1 ,siva--source1 supporter1 end--is a personification of the pantheistic ,all1 which dwells equally in good and evil1 in god and man4 ,the three are represented in the three mystic letters of the syllable ,om1 or ,aum1 and by the image at ,elephanta of three heads and one body2 see ,hardwick1 ,christ and ,other ,masters1 #a3bgf4 ,the places of the three are interchangeable4 ,williams3 8,in the three persons the one ,god is shown2 ,each first in place1 each last1 not one alone2 ,of ,siva1 ,vishnu1 ,brahma1 each may be1 ,first1 second1 third1 among the blessed three40 ,there are ten incarnations of ,vishnu for men's salvation in various times of need2 and the one ,spirit which temporarily invests itself with the qualities of matter is reduced to its original essence at the end of the on 7,kalpa74 ,this is only a grosser form of ,sabellianism1 or of a modal ,trinity4 ,according to ,renouf it is not older than ,a4 ,d4 #adjj4 ,buddhism in later times had its triad4 ,buddha1 or ,intelligence1 the first principle1 associated with ,dharma1 or ,law1 the principle of matter1 through the combining influence of ,sangha1 or ,order1 the mediating principle4 ,see ,kellogg1 ,the ,light of ,asia and the ,light of the ,world1 #ahd1 #cee4 ,it is probably from a ,christian source4 ,the ,greek trinity was composed of ,zeus1 ,athena1 and ,apollo4 ,apollo or ,loxias 77 utters the decisions of ,zeus4 8,these three surpass all the other gods in moral character and in providential care over the universe4 ,they sustain such intimate and endearing relations to each other1 that they may be said to #8agree in one' 02 see ,tyler1 ,theol4 of ,greek ,poets1 #agj1 #aga2 ,gladstone1 ,studies of ,homer1 vol4 #b1 sec4 #b4 ,yet the ,greek trinity1 while it gives us three persons1 does not give us oneness of essence4 ,it is a system of tritheism4 ,plotinus1 #cjj ,a4 ,d41 gives us a philosophical ,trinity in his 1 1 4 ,watts1 ,new ,apologetic1 #aie--,the heathen trinities are 8residuary fragments of the lost knowledge of ,god1 not different stages in a process of theological evolution1 but evidence of a moral and spiritual degradation40 ,john ,caird1 ,fund4 ,ideas of ,christianity1 #ib--8;,in the ,vedas the various individual divinities are separated by no hard and fast distinction from each other4 ,they are only names for one indivisible whole1 of which the particular divinity invoked at any one time is the type or representative4 ,there is a latent recognition of a unity beneath all the multiplicity of the objects of adoration4 ,the personal or anthropomorphic element is never employed as it is in the ,greek and ,roman mythology4 ,the personality ascribed to ,mitra or ,varuna or ,indra or ,agni is scarcely more real than our modern smiling heaven or whispering breeze or sullen moaning restless sea4 #8,there is but one1' they say1 #8though the poets call him by different names4' ,the all-embracing heaven1 mighty nature1 is the reality behind each of these partial manifestations4 ,the pantheistic element which was implicit in the ,vedic phase of ,indian religion becomes explicit in ,brahmanism1 and in particular in the so-called ,indian systems of philosophy and in the great ,indian epic poems4 ,they seek to find in the flux and variety of things the permanent underlying essence4 ,that is ,brahma4 ,so ,spinoza sought rest in the one eternal substance1 and he wished to look at all things #8under the form of eternity4' ,all things and beings are forms of one whole1 of the infinite substance which we call ,god40 ,see also ,l4 ,l4 ,paine1 ,ethnic ,trinities4 ,the gropings of the heathen religions after a trinity in ,god1 together with their inability to construct a consistent scheme of it1 are evidence of a rational want in human nature which only the ,christian doctrine is able to supply4 ,this power to satisfy the inmost needs of the believer is proof of its truth4 ,we close our treatment with the words of ,jeremy ,taylor3 8,he who goes about to speak of the mystery of the ,trinity1 and does it by words and names of man's invention1 talking of essence and existences1 hypostases and personalities1 priority in coquality1 and unity in pluralities1 may amuse himself and build a tabernacle in his head1 and talk something--he knows not what2 but the renewed man1 that feels the power of the ,father1 to whom the ,son is become wisdom1 sanctification1 and redemption1 in whose heart the love of the ,spirit of ,god is shed abroad--this man1 though he understand nothing of what is unintelligible1 yet he alone truly understands the ,christian doctrine of the ,trinity40 ,chapter ,,iii4 ,the ,decrees ,of ,god4 ,i4 ,definition of ,decrees4 ,by the decrees of ,god we mean that eternal plan by which ,god has rendered certain all the events of the universe1 past1 present1 and future4 ,notice in explanation that3 7a7 ,the decrees are many only to our finite comprehension2 in their own nature they are but one plan1 which embraces not only effects but also causes1 not only the ends to be secured but also the means needful to secure them4 ,in ,rom4 #h3bh--8;called according to his purpose0--the many decrees for the salvation of many individuals are represented as forming but one purpose of ,god4 ,eph4 #a3aa--8;foreordained according to the purpose of him who worketh all things after the counsel of his will0--notice again the word 8purpose10 in the singular4 ,eph4 #c3aa--8;according to the eternal purpose which he purposed in ,christ ,jesus our ,lord40 ,this one purpose or plan of ,god includes both means and ends1 prayer and its answer1 labor and its fruit4 ,tyrolese proverb3 8,god has his plan for every man40 ,every man1 as well as ,jean ,paul1 is 8der ,einzige0--the unique4 ,there is a single plan which embraces all things2 8we use the word #8decree' when we think of it partitively0 7,pepper74 ,see ,hodge1 ,outlines of ,theology1 #ast ed41 #afe2 #b;d ed41 #bjj--8;,in fact1 no event is isolated--to determine one involves determination of the whole concatenation of causes and effects which constitutes the universe40 ,the word 8plan0 is preferable to the word 8decrees10 because 8plan0 excludes the ideas of 7#a7 plurality1 7#b7 short-sightedness1 7#c7 arbitrariness1 7#d7 compulsion4 7b7 ,the decrees1 as the eternal act of an infinitely perfect will1 though they have logical relations to each other1 have no chronological relation4 ,they are not therefore the result of deliberation1 in any sense that implies short-sightedness or hesitancy4 ,logically1 in ,god's decree the sun precedes the sunlight1 and the decree to bring into being a father precedes the decree that there shall be a son4 ,god decrees man before he decrees man's act2 he decrees the creation of man before he decrees man's existence4 ,but there is no chronological succession4 8,counsel0 in ,eph4 #a3aa--8the counsel of his will0--means1 not deliberation1 but wisdom4 7c7 ,since the will in which the decrees have their origin is a free will1 the decrees are not a merely instinctive or necessary exercise of the divine intelligence or volition1 such as pantheism supposes4 ,it belongs to the perfection of ,god that he have a plan1 and the best possible plan4 ,here is no necessity1 but only the certainty that infinite wisdom will act wisely4 ,god's decrees are not ,god2 they are not identical with his essence2 they do not flow from his being in the same necessary way in which the eternal ,son proceeds from the eternal ,father4 ,there is free will in ,god1 which acts with infinite certainty1 yet without necessity4 ,to call even the decree of salvation necessary is to deny grace1 and to make an unfree ,god4 ,see ,dick1 ,lectures on ,theology1 #a3cee2 lect4 #cd4 7d7 ,the decrees have reference to things outside of ,god4 ,god does not decree to be holy1 nor to exist as three persons in one essence4 ,decrees are the preparation for external events--the embracing of certain things and acts in a plan4 ,they do not include those processes and operations within the ,godhead which have no reference to the universe4 7e7 ,the decrees primarily respect the acts of ,god himself1 in ,creation1 ,providence1 and ,grace2 secondarily1 the acts of free creatures1 which he foresees will result therefrom4 ,while we deny the assertion of ,whedon1 that 8the divine plan embraces only divine actions10 we grant that ,god's plan has reference primarily to his own actions1 and that the sinful acts of men1 in particular1 are the objects1 not of a decree that ,god will efficiently produce them1 but of a decree that ,god will permit men1 in the exercise of their own free will1 to produce them4 7f7 ,the decree to act is not the act4 ,the decrees are an internal exercise and manifestation of the divine attributes1 and are not to be confounded with ,creation1 ,providence1 and ,redemption1 which are the execution of the decrees4 ,the decrees are the first operation of the attributes1 and the first manifestation of personality of which we have any knowledge within the ,godhead4 ,they presuppose those essential acts or movements within the divine nature which we call generation and procession4 ,they involve by way of consequence that execution of the decrees which we call ,creation1 ,providence1 and ,redemption1 but they are not to be confounded with either of these4 7g7 ,the decrees are therefore not addressed to creatures2 are not of the nature of statute law2 and lay neither compulsion nor obligation upon the wills of men4 ,so ordering the universe that men will pursue a given course of action is a very different thing from declaring1 ordering1 or commanding that they shall4 8,our acts are in accordance with the decrees1 but not necessarily so--we can do otherwise and often should0 7,park74 ,the ,frenchman who fell into the water and cried3 8,i will1 drown1--no one shall help me60 was very naturally permitted to drown2 if he had said3 8,i shall drown1--no one will help me60 he might perchance have called some friendly person to his aid4 7h7 ,all human acts1 whether evil or good1 enter into the divine plan and so are objects of ,god's decrees1 although ,god's actual agency with regard to the evil is only a permissive agency4 ,no decree of ,god reads3 8,you shall sin40 ,for 7#a7 no decree is addressed to you2 7#b7 no decree with respect to you says shall2 7#c7 ,god cannot cause sin1 or decree to cause it4 ,he simply decrees to create1 and himself to act1 in such a way that you will1 of your own free choice1 commit sin4 ,god determines upon his own acts1 foreseeing what the results will be in the free acts of his creatures1 and so he determines those results4 ,this permissive decree is the only decree of ,god with respect to sin4 ,man of himself is capable of producing sin4 ,of himself he is not capable of producing holiness4 ,in the production of holiness two powers must concur1 ,god's will and man's will1 and ,god's will must act first4 ,the decree of good1 therefore1 is not simply a permissive decree1 as in the case of evil4 ,god's decree1 in the former case1 is a decree to bring to bear positive agencies for its production1 such as circumstances1 motives1 influences of his ,spirit4 ,but1 in the case of evil1 ,god's decrees are simply his arrangement that man may do as he pleases1 ,god all the while foreseeing the result4 ,permissive agency should not be confounded with conditional agency1 nor permissive decree with conditional decree4 ,god foreordained sin only indirectly4 ,the machine is constructed not for the sake of the friction1 but in spite of it4 ,in the parable ,mat4 #ac3bd-cj1 the question 8,whence then hath it tares80 is answered1 not by saying1 8,i decreed the tares40 but by saying3 8,an enemy hath done this40 ,yet we must take exception to ,principal ,fairbairn1 ,place of ,christ in ,theology1 #def1 when he says3 8,god did not permit sin to be2 it is1 in its essence1 the transgression of his law1 and so his only attitude toward it is one of opposition4 ,it is1 because man has contradicted and resisted his will40 ,here the truth of ,god's opposition to sin is stated so sharply as almost to deny the decree of sin in any sense4 ,we maintain that ,god does decree sin in the sense of embracing in his plan the foreseen transgressions of men1 while at the same time we maintain that these foreseen transgressions are chargeable wholly to men and not at all to ,god4 7i7 ,while ,god's total plan with regard to creatures is called predestination1 or foreordination1 his purpose so to act that certain will believe and be saved is called election1 and his purpose so to act that certain will refuse to believe and be lost is called reprobation4 ,we discuss election and reprobation1 in a later chapter1 as a part of the ,application of ,redemption4 ,god's decrees may be divided into decrees with respect to nature1 and decrees with respect to moral beings4 ,these last we call foreordination1 or predestination2 and of these decrees with respect to moral beings there are two kinds1 the decree of election1 and the decree of reprobation2 see our treatment of the doctrine of ,election4 ,george ,herbert3 8,we all acknowledge both thy power and love ,to be exact1 transcendent1 and divine2 ,who dost so strongly and so sweetly move4 ,while all things have their will--yet none but thine4 ,for either thy command or thy permission ,lays hands on all2 they are thy right and left4 ,the first puts on with speed and expedition2 ,the other curbs sin's stealing pace and theft4 ,nothing escapes them both2 all must appear ,and be disposed and dressed and tuned by thee ,who sweetly temperest all4 ,if we could hear ,thy skill and art1 what music it would be60 ,on the whole doctrine1 see ,shedd1 ,presb4 and ,ref4 ,rev41 ,jan4 #ahij3a-be4 ,,ii4 ,proof of the ,doctrine of ,decrees4 #a4 ,from ,scripture4 ,a4 ,the ,scriptures declare that all things are included in the divine decrees4 ,b4 ,they declare that special things and events are decreed2 as1 for example1 7a7 the stability of the physical universe2 7b7 the outward circumstances of nations2 7c7 the length of human life2 7d7 the mode of our death2 7e7 the free acts of men1 both good acts and evil acts4 ,c4 ,they declare that ,god has decreed 7a7 the salvation of believers2 7b7 the establishment of ,christ's kingdom2 7c7 the work of ,christ and of his people in establishing it4 ,a4 ,is4 #ad3bf1 #bg--8,this is the purpose that is purposed upon the whole earth2 and this is the hand that is stretched out upon all the nations2 for ,jehovah of hosts hath purposed 444 and his hand is stretched out1 and who shall turn it back80 #df3aj1 #aa--8;declaring the end from the beginning1 and from ancient times the things that are not yet done1 saying1 ,my counsel shall stand1 and ,i will do all my pleasure 444 yea1 ,i have spoken1 ,i will also bring it to pass2 ,i have purposed1 ,i will also do it40 ,dan4 #d3ce--8;doeth according to his will in the army of heaven1 and among the inhabitants of the earth2 and none can stay his hand1 or say unto him1 ,what doest thou80 ,eph4 #a3aa--8the purpose of him who worketh all things after the counsel of his will40 ,b4 7a7 ,ps4 #aai3hi-ia--8;,for ever1 ,o ,jehovah1 thy word is settled in heaven4 ,thy faithfulness is unto all generations3 ,thou hast established the earth and it abideth4 ,they abide this day according to thine ordinances2 ,for all things are thy servants40 7b7 ,acts #ag3bf--8;he made of one every nation of men to dwell on all the face of the earth1 having determined their appointed seasons1 and the bounds of their habitation02 cf4 ,zach4 #e3a--8;came four chariots out from between two mountains2 and the mountains were mountains of brass0--the fixed decrees from which proceed ,god's providential dealings8 7c7 ,job #ad3e--8,seeing his days are determined1 ,the number of his months is with thee1 ,and thou hast determined his bounds that he cannot pass40 7d7 ,john #ba3ai--8this he spake1 signifying by what manner of death he should glorify ,god40 7e7 ,good acts3 ,is4 #dd3bh--8that saith of ,cyrus1 ,he is my shepherd and shall perform all my pleasure1 even saying of ,jerusalem1 ,she shall be built2 and of the temple1 ,thy foundation shall be laid02 ,eph4 #b3aj--8;,for we are his workmanship1 created in ,christ ,jesus for good works1 which ,god afore prepared that we should walk in them40 ,evil acts3 ,gen4 #ej3bj--8;as for you1 ye meant evil against me2 but ,god meant it for good1 to bring to pass1 as it is this day1 to save much people alive02 #a ,k4 #ab3ae--8,so the king hearkened not unto the people1 for it was a thing brought about of ,jehovah02 #bd--8;for this thing is of me02 ,luke #bb3bc--8;,for the ,son of man indeed goeth1 as it hath been determined3 but woe unto that man through whom he is betrayed02 ,acts #b3bc--8;him1 being delivered up by the determinate counsel and foreknowledge of ,god1 ye by the hand of lawless men did crucify and slay02 #d3bg1 #bh--8of a truth in this city against thy holy ,servant ,jesus1 who thou didst anoint1 both ,herod and ,pontius ,pilate1 with the ,gentiles and the people of ,israel1 were gathered together1 to do whatsoever thy hand and thy counsel foreordained to come to pass02 ,rom4 #i3ag--8;,for the scripture saith unto ,pharaoh1 ,for this very purpose did ,i raise thee up1 that ,i might show in thee my power02 #a ,pet #b3c--8,they stumble at the word1 being disobedient3 whereunto also they were appointed02 ,rev4 #ag3ag--8;,for ,god did put in their hearts to do his mind1 and to come to one mind1 and to give their kingdom unto the beast1 until the words of ,god should be accomplished40 ,c4 7a7 #a ,cor4 #b3g--8the wisdom which hath been hidden1 which ,god foreordained before the worlds unto our glory02 ,eph #c3aj1 #aa--8manifold wisdom of ,god1 according to the eternal purpose which he purposed in ,christ ,jesus our lord40 ,ephesians #a is a pan in praise of ,god's decrees4 7b7 ,the greatest decree of all is the decree to give the world to ,christ4 ,ps4 #b3g1 #h--8;,i will tell of the decree3444 ,i will give thee the nations for thine inheritance02 cf4 verse #f--8;,i have set my king ,upon my holy hill of ,zion02 #a ,cor4 #ae3be--8;he must reign1 till he hath put all his enemies under his feet40 7c7 ,this decree we are to convert into our decree2 ,god's will is to be executed through our wills4 ,phil4 #b3ab1 #ac--8work out your own salvation with fear and trembling2 for it is ,god who worketh in you both to will and to work1 for his good pleasure40 ,rev4 #e3a1 #g--8;,i saw in the right hand of him that sat on the throne a book written within and on the back1 close sealed with seven seals4444 ,and he the ,lamb came1 and he taketh it out of the right hand of him that sat on the throne02 verse #i--8,worthy art thou to take the book1 and to open the seals thereof0--,christ alone has the omniscience to know1 and the omnipotence to execute1 the divine decrees4 ,when ,john weeps because there is none in heaven or earth to loose the seals and to read the book of ,god's decrees1 the ,lion of the tribe of ,judah prevails to open it4 ,only ,christ conducts the course of history to its appointed end4 ,see ,a4 ,h4 ,strong1 ,christ in ,creation1 #bfh-bhc1 on ,the ,decree of ,god as the ,great ,encouragement to ,missions4 #b4 ,from ,reason4 ,a4 ,from the ,divine ,foreknowledge4 ,foreknowledge implies fixity1 and fixity implies decree4--,from eternity ,god foresaw all the events of the universe as fixed and certain4 ,this fixity and certainty could not have had its ground either in blind fate or in the variable wills of men1 since neither of these had an existence4 ,it could have had its ground in nothing outside the divine mind1 for in eternity nothing existed besides the divine mind4 ,but for this fixity there must have been a cause2 if anything in the future was fixed1 something must have fixed it4 ,this fixity could have had its ground only in the plan and purpose of ,god4 ,in fine1 if ,god foresaw the future as certain1 it must have been because there was something in himself which made it certain2 or1 in other words1 because he had decreed it4 ,we object therefore to the statement of ,e4 ,g4 ,robinson1 ,christian ,theology1 #gd--8;,god's knowledge and ,god's purposes both being eternal1 one cannot be conceived as the ground of the other1 nor can either be predicated to the exclusion of the other as the cause of things1 but1 correlative and eternal1 they must be coequal quantities in thought40 ,we reply that while decree does not chronologically precede1 it does logically precede1 foreknowledge4 ,foreknowledge is not of possible events1 but of what is certain to be4 ,the certainty of future events which ,god foreknew could have had its ground only in his decree1 since he alone existed to be the ground and explanation of this certainty4 ,events were fixed only because ,god had fixed them4 ,shedd1 ,dogm4 ,theol41 #a3cig--8;,an event must be made certain1 before it can be known as a certain event40 ,turretin1 ,inst4 ,theol41 loc4 #c1 quaes4 #ab1 #ah--8,prcipuum fundamentum scienti divin circa futura contingentia est deoretum solum40 ,decreeing creation implies decreeing the foreseen results of creation4--,to meet the objection that ,god might have foreseen the events of the universe1 not because he had decreed each one1 but only because he had decreed to create the universe and institute its laws1 we may put the argument in another form4 ,in eternity there could have been no cause of the future existence of the universe1 outside of ,god himself1 since no being existed but ,god himself4 ,in eternity ,god foresaw that the creation of the world and the institution of its laws would make certain its actual history even to the most insignificant details4 ,but ,god decreed to create and to institute these laws4 ,in so decreeing he necessarily decreed all that was to come4 ,in fine1 ,god foresaw the future events of the universe as certain1 because he had decreed to create2 but this determination to create involved also a determination of all the actual results of that creation2 or1 in other words1 ,god decreed those results4 ,e4 ,g4 ,robinson1 ,christian ,theology1 #hd--8,the existence of divine decrees may be inferred from the existence of natural law40 ,law certainty ,god's will4 ,positivists express great contempt for the doctrine of the eternal purpose of ,god1 yet they consign us to the iron necessity of physical forces and natural laws4 ,dr4 ,robinson also points out that decrees are 8implied in the prophecies4 ,we cannot conceive that all events should have converged toward the one great event--the death of ,christ--without the intervention of an eternal purpose40 ,e4 ,h4 ,johnson1 ,outline ,syst4 ,theol41 #b;d ed41 #bea1 note--8,reason is confronted by the paradox that the divine decrees are at once absolute and conditional2 the resolution of the paradox is that ,god absolutely decreed a conditional system--a system1 however1 the workings of which he thoroughly foreknows40 ,the rough unhewn stone and the statue into which it will be transformed are both and equally included in the plan of the sculptor4 ,no undecreed event can be foreseen4--,we grant that ,god decrees primarily and directly his own acts of creation1 providence1 and grace2 but we claim that this involves also a secondary and indirect decreeing of the acts of free creatures which he foresees will result therefrom4 ,there is therefore no such thing in ,god as scientia media1 or knowledge of an event that is to be1 though it does not enter into the divine plan2 for to say that ,god foresees an undecreed event1 is to say that he views as future an event that is merely possible2 or1 in other words1 that he views an event not as it is4 ,we recognize only two kinds of knowledge3 7#a7 ,knowledge of undecreed possibles1 and 7#b7 foreknowledge of decreed actuals4 ,scientia media is a supposed intermediate knowledge between these two1 namely 7#c7 foreknowledge of undecreed actuals4 ,see further explanations below4 ,we deny the existence of this third sort of knowledge4 ,we hold that sin is decreed in the sense of being rendered certain by ,god's determining upon a system in which it was foreseen that sin would exist4 ,the sin of man can be foreknown1 while yet ,god is not the immediate cause of it4 ,god knows possibilities1 without having decreed them at all4 ,but ,god cannot foreknow actualities unless he has by his decree made them to be certainties of the future4 ,he cannot foreknow that which is not there to be foreknown4 ,royce1 ,world and ,individual1 #b3cgd1 maintains that ,god has1 not foreknowledge1 but only eternal knowledge1 of temporal things4 ,but we reply that to foreknow how a moral being will act is no more impossible than to know how a moral being in given circumstances would act4 ,only knowledge of that which is decreed is foreknowledge4--,knowledge of a plan as ideal or possible may precede decree2 but knowledge of a plan as actual or fixed must follow decree4 ,only the latter knowledge is properly foreknowledge4 ,god therefore foresees creation1 causes1 laws1 events1 consequences1 because he has decreed creation1 causes1 laws1 events1 consequences2 that is1 because he has embraced all these in his plan4 ,the denial of decrees logically involves the denial of ,god's foreknowledge of free human actions2 and to this ,socinians1 and some ,arminians1 are actually led4 ,an ,arminian example of this denial is found in ,mc,cabe1 ,foreknowledge of ,god1 and ,divine ,nescience of ,future ,contingencies a ,necessity4 ,per contra1 see notes on ,god's foreknowledge1 in this ,compendium1 pages #bhc-bhf4 ,pepper3 8,divine volition stands logically between two divisions and kinds of divine knowledge40 ,god knew free human actions as possible1 before he decreed them2 he knew them as future1 because he decreed them4 ,logically1 though not chronologically1 decree comes before foreknowledge4 ,when ,i say1 8,i know what ,i will do10 it is evident that ,i have determined already1 and that my knowledge does not precede determination1 but follows it and is based upon it4 ,it is therefore not correct to say that ,god foreknows his decrees4 ,it is more true to say that he decrees his foreknowledge4 ,he foreknows the future which he has decreed1 and he foreknows it because he has decreed it4 ,his decrees are eternal1 and nothing that is eternal can be the object of foreknowledge4 ,g4 ,f4 ,wright1 in ,bib4 ,sac41 #ahgg3gbc--8,the knowledge of ,god comprehended the details and incidents of every possible plan4 ,the choice of a plan made his knowledge determinate as foreknowledge40 ,there are therefore two kinds of divine knowledge3 7#a7 knowledge of what may be--of the possible 7scientia simplicis intelligenti72 and 7#b7 knowledge of what is1 and is to be1 because ,god has decreed it 7scientia visionis74 ,between these two ,molina1 the ,spanish ,jesuit1 wrongly conceived that there was 7#c7 a middle knowledge of things which were to be1 although ,god had not decreed them 7scientia media74 ,this would of course be a knowledge which ,god derived1 not from himself1 but from his creatures6 ,see ,dick1 ,theology1 #a3cea4 ,a4 ,s4 ,carman3 8,it is difficult to see how ,god's knowledge can be caused from eternity by something that has no existence until a definite point of time40 ,if it be said that what is to be will be 8in the nature of things10 we reply that there is no 8nature of things0 apart from ,god1 and that the ground of the objective certainty1 as well as of the subjective certitude corresponding to it1 is to be found only in ,god himself4 ,but ,god's decreeing to create1 when he foresees that certain free acts of men will follow1 is a decreeing of those free acts1 in the only sense in which we use the word decreeing1 viz41 a rendering certain1 or embracing in his plan4 ,no ,arminian who believes in ,god's foreknowledge of free human acts has good reason for denying ,god's decrees as thus explained4 ,surely ,god did not foreknow that ,adam would exist and sin1 whether ,god determined to create him or not4 ,omniscience1 then1 becomes foreknowledge only on condition of ,god's decree4 ,that ,god's foreknowledge of free acts is intuitive does not affect this conclusion4 ,we grant that1 while man can predict free action only so far as it is rational 7i4 e41 in the line of previously dominant motive71 ,god can predict free action whether it is rational or not4 ,but even ,god cannot predict what is not certain to be4 ,god can have intuitive foreknowledge of free human acts only upon condition of his own decree to create2 and this decree to create1 in foresight of all that will follow1 is a decree of what follows4 ,for the ,arminian view1 see ,watson1 ,institutes1 #b3cge-cih1 #dbb-ddh4 ,per contra1 see ,hill1 ,divinity1 #eab-ehb2 ,fiske1 in ,bib4 ,sac41 ,april1 #ahfb2 ,bennett ,tyler1 ,memoir and ,lectures1 #bad-bed2 ,edwards the younger1 #a3cih-dbj2 ,a4 ,h4 ,strong1 ,philosophy and ,religion1 #ih-aja4 ,b4 ,from the ,divine ,wisdom4 ,it is the part of wisdom to proceed in every undertaking according to a plan4 ,the greater the undertaking1 the more needful a plan4 ,wisdom1 moreover1 shows itself in a careful provision for all possible circumstances and emergencies that can arise in the execution of its plan4 ,that many such circumstances and emergencies are uncontemplated and unprovided for in the plans of men1 is due only to the limitations of human wisdom4 ,it belongs to infinite wisdom1 therefore1 not only to have a plan1 but to embrace all1 even the minutest details1 in the plan of the universe4 ,no architect would attempt to build a ,cologne cathedral without a plan2 he would rather1 if possible1 have a design for every stone4 ,the great painter does not study out his picture as he goes along2 the plan is in his mind from the start2 preparations for the last effects have to be made from the beginning4 ,so in ,god's work every detail is foreseen and provided for2 sin and ,christ entered into the original plan of the universe4 ,raymond1 ,syst4 ,theol41 #b3aef1 says this implies that ,god cannot govern the world unless all things be reduced to the condition of machinery2 and that it cannot be true1 for the reason that ,god's government is a government of persons and not of things4 ,but we reply that the wise statesman governs persons and not things1 yet just in proportion to his wisdom he conducts his administration according to a preconceived plan4 ,god's power might1 but ,god's wisdom would not1 govern the universe without embracing all things1 even the least human action1 in his plan4 ,c4 ,from the ,divine ,immutability4 ,what ,god does1 he always purposed to do4 ,since with him there is no increase of knowledge or power1 such as characterizes finite beings1 it follows that what under any given circumstances he permits or does1 he must have eternally decreed to permit or do4 ,to suppose that ,god has a multitude of plans1 and that he changes his plan with the exigencies of the situation1 is to make him infinitely dependent upon the varying wills of his creatures1 and to deny to him one necessary element of perfection1 namely1 immutability4 ,god has been very unworthily compared to a chess-player1 who will checkmate his opponent whatever moves he may make 7,george ,harris74 ,so ,napoleon is said to have had a number of plans before each battle1 and to have betaken himself from one to another as fortune demanded4 ,not so with ,god4 ,job #bc3ac--8;he is in one mind1 and who can turn him80 ,james #a3ag-8the ,father of lights1 with whom can be no variation1 neither shadow that is cast by turning40 ,contrast with this ,scripture ,mc,cabe's statement in his ,foreknowledge of ,god1 #fb--8,this new factor1 the godlike liberty of the human will1 is capable of thwarting1 and in uncounted instances does thwart1 the divine will1 and compel the great ,i ,,am to modify his actions1 his purposes1 and his plans1 in the treatment of individuals and of communities40 ,d4 ,from the ,divine ,benevolence4 ,the events of the universe1 if not determined by the divine decrees1 must be determined either by chance or by the wills of creatures4 ,it is contrary to any proper conception of the divine benevolence to suppose that ,god permits the course of nature and of history1 and the ends to which both these are moving1 to be determined for myriads of sentient beings by any other force or will than his own4 ,both reason and revelation1 therefore1 compel us to accept the doctrine of the ,westminster ,confession1 that 8,god did from all eternity1 by the most just and holy counsel of his own will1 freely and unchangeably ordain whatsoever comes to pass40 ,it would not be benevolent for ,god to put out of his own power that which was so essential to the happiness of the universe4 ,tyler1 ,memoir and ,lectures1 #bca-bdc--8,the denial of decrees involves denial of the essential attributes of ,god1 such as omnipotence1 omniscience1 benevolence2 exhibits him as a disappointed and unhappy being2 implies denial of his universal providence2 leads to a denial of the greater part of our own duty of submission2 weakens the obligations of gratitude40 ,we give thanks to ,god for blessings which come to us through the free acts of others2 but unless ,god has purposed these blessings1 we owe our thanks to these others and not to ,god4 ,dr4 ,a4 ,j4 ,gordon said well that a universe without decrees would be as irrational and appalling as would be an express-train driving on in the darkness without headlight or engineer1 and with no certainty that the next moment it might not plunge into the abyss4 ,and even ,martineau1 ,study1 #b3ajh1 in spite of his denial of ,god's foreknowledge of man's free acts1 is compelled to say3 8,it cannot be left to mere created natures to play unconditionally with the helm of even a single world and steer it uncontrolled into the haven or on to the reefs2 and some security must be taken for keeping the deflections within tolerable bounds40 ,see also ,emmons1 ,works1 #d3bgc-dja3 and ,princeton ,essays1 #a3eg-gc4 ,,iii4 ,objections to the ,doctrine of ,decrees4 #a4 ,that they are inconsistent with the free agency of man4 ,to this we reply that3 ,a4 ,the objection confounds the decrees with the execution of the decrees4 ,the decrees are1 like foreknowledge1 an act eternal to the divine nature1 and are no more inconsistent with free agency than foreknowledge is4 ,even foreknowledge of events implies that those events are fixed4 ,if this absolute fixity and foreknowledge is not inconsistent with free agency1 much less can that which is more remote from man's action1 namely1 the hidden cause of this fixity and foreknowledge--,god's decrees--be inconsistent with free agency4 ,if anything be inconsistent with man's free agency1 it must be1 not the decrees themselves1 but the execution of the decrees in creation and providence4 ,on this objection1 see ,tyler1 ,memoir and ,lectures1 #bdd-bdi2 ,forbes1 ,predestination and ,free ,will1 #c--8;,all things are predestinated by ,god1 both good and evil1 but not prenecessitated1 that is1 causally prerdained by him--unless we would make ,god the author of sin4 ,predestination is thus an indifferent word1 in so far as the originating author of anything is concerned2 ,god being the originator of good1 but the creature1 of evil4 ,predestination therefore means that ,god included in his plan of the world every act of every creature1 good or bad4 ,some acts he predestined causally1 others permissively4 ,the certainty of the fulfilment of all ,god's purposes ought to be distinguished from their necessity40 ,this means simply that ,god's decree is not the cause of any act or event4 ,god's decrees may be executed by the causal efficiency of his creatures1 or they may be executed by his own efficiency4 ,in either case it is1 if anything1 the execution1 and not the decree1 that is inconsistent with human freedom4 ,b4 ,the objection rests upon a false theory of free agency--namely1 that free agency implies indeterminateness or uncertainty2 in other words1 that free agency cannot coxist with certainty as to the results of its exercise4 ,but it is necessity1 not certainty1 with which free agency is inconsistent4 ,free agency is the power of self-determination in view of motives1 or man's power 7a7 to chose between motives1 and 7b7 to direct his subsequent activity according to the motive thus chosen4 ,motives are never a cause1 but only an occasion2 they influence1 but never compel2 the man is the cause1 and herein is his freedom4 ,but it is also true that man is never in a state of indeterminateness2 never acts without motive1 or contrary to all motives2 there is always a reason why he acts1 and herein is his rationality4 ,now1 so far as man acts according to previously dominant motive--see 7b7 above--we may by knowing his motive predict his action1 and our certainty what that action will be in no way affects his freedom4 ,we may even bring motives to bear upon others1 the influence of which we foresee1 yet those who act upon them may act in perfect freedom4 ,but if man1 influenced by man1 may still be free1 then man1 influenced by divinely foreseen motives1 may still be free1 and the divine decrees1 which simply render certain man's actions1 may also be perfectly consistent with man's freedom4 ,we must not assume that decreed ends can be secured only by compulsion4 ,eternal purposes do not necessitate efficient causation on the part of the purposer4 ,freedom may be the very means of fulfilling the purpose4 ,e4 ,g4 ,robinson1 ,christian ,theology1 #gd--8;,absolute certainty of events1 which is all that omniscience determines respecting them1 is not identical with their necessitation40 ,john ,milton1 ,christian ,doctrine3 8,future events which ,god has foreseen will happen certainly1 but not of necessity4 ,they will happen certainly1 because the divine prescience will not be deceived2 but they will not happen necessarily1 because prescience can have no influence on the object foreknown1 inasmuch as it is only an intransitive action40 ,there is1 however1 a smaller class of human actions by which character is changed1 rather than expressed1 and in which the man acts according to a motive different from that which has previously been dominant--see 7a7 above4 ,these actions also are foreknown by ,god1 although they cannot be predicted by man4 ,man's freedom in them would be inconsistent with ,god's decrees1 if the previous certainty of their occurrence were1 not certainty1 but necessity2 or1 in other words1 if ,god's decrees were in all cases decrees efficiently to produce the acts of his creatures4 ,but this is not the case4 ,god's decrees may be executed by man's free causation1 as easily as by ,god's2 and ,god's decreeing this free causation1 in decreeing to create a universe of which he foresees that this causation will be a part1 in no way interferes with the freedom of such causation1 but rather secures and establishes it4 ,both consciousness and conscience witness that ,god's decrees are not executed by laying compulsion upon the free wills of men4 ,the farmer who1 after hearing a sermon on ,god's decrees1 took the break-neck road instead of the safe one to his home and broke his wagon in consequence1 concluded before the end of his journey that he at any rate had been predestinated to be a fool1 and that he had made his calling and election sure4 ,ladd1 ,philosophy of ,conduct1 #adf1 #ahg1 shows that the will is free1 first1 by man's consciousness of ability1 and1 secondly1 by man's consciousness of imputability4 ,by nature1 he is potentially self-determining2 as matter of fact1 he often becomes self-determining4 ,allen1 ,religious ,progress1 #aaj--8,the coming church must embrace the sovereignty of ,god and the freedom of the will2 total depravity and the divinity of human nature2 the unity of ,god and the triune distinctions in the ,godhead2 gnosticism and agnosticism2 the humanity of ,christ and his incarnate deity2 the freedom of the ,christian man and the authority of the church2 individualism and solidarity2 reason and faith2 science and theology2 miracle and uniformity of law2 culture and piety2 the authority of the ,bible as the word of ,god with absolute freedom of ,biblical criticism2 the gift of administration as in the historic episcopate and the gift of prophecy as the highest sanction of the ministerial commission2 the apostolic succession but also the direct and immediate call which knows only the succession of the ,holy ,ghost40 ,without assenting to these latter clauses we may commend the comprehensive spirit of this utterance1 especially with reference to the vexed question of the relation of divine sovereignty to human freedom4 ,it may aid us1 in estimating the force of this objection1 to note the four senses in which the term 8freedom0 may be used4 ,it may be used as equivalent to 7#a7 physical freedom1 or absence of outward constraint2 7#b7 formal freedom1 or a state of moral indeterminateness2 7#c7 moral freedom1 or self-determinateness in view of motives2 7#d7 real freedom1 or ability to conform to the divine standard4 ,with the first of these we are not now concerned1 since all agree that the decrees lay no outward constraint upon men4 ,freedom in the second sense has no existence1 since all men have character4 ,free agency1 or freedom in the third sense1 has just been shown to be consistent with the decrees4 ,freedom in the fourth sense1 or real freedom1 is the special gift of ,god1 and is not to be confounded with free agency4 ,the objection mentioned above rests wholly upon the second of these definitions of free agency4 ,this we have shown to be false1 and with this the objection itself falls to the ground4 ,ritschl1 ,justification and ,reconciliation1 #acc-ahh1 gives a good definition of this fourth kind of freedom3 8,freedom is self-determination by universal ideals4 ,limiting our ends to those of family or country is a refined or idealized selfishness4 ,freedom is self-determination by universal love for man or by the kingdom of ,god4 ,but the free man must then be dependent on ,god in everything1 because the kingdom of ,god is a revelation of ,god40 ,john ,caird1 ,fundamental ,ideas of ,christianity1 #a3acc--8;,in being determined by ,god we are self-determined2 i4 e41 determined by nothing alien to us1 but by our noblest1 truest self4 ,the universal life lives in us4 ,the eternal consciousness becomes our own2 for #8he that abideth in love abideth in ,god and ,god abideth in him' 7#a ,john #d3af740 ,moberly1 ,atonement and ,personality1 #bbf--8;,free will is not the independence of the creature1 but is rather his self-realization in perfect dependence4 ,freedom is self-identity with goodness4 ,both goodness and freedom are1 in their perfectness1 in ,god4 ,goodness in a creature is not distinction from1 but correspondence with1 the goodness of ,god4 ,freedom in a creature is correspondence with ,god's own self-identity with goodness4 ,it is to realize and to find himself1 his true self1 in ,christ1 so that ,god's love in us has become a divine response1 adequate to1 because truly mirroring1 ,god40 ,g4 ,s4 ,lee1 ,the ,shadow ,christ1 #cb--48,the ten commandments could not be chanted4 ,the ,israelites sang about ,jehovah and what he had done1 but they did not sing about what he told them to do1 and that is why they never did it4 ,the conception of duty that cannot sing must weep until it learns to sing4 ,this is ,hebrew history40 8,there is a liberty1 unsung ,by poets and by senators unpraised1 ,which monarchs cannot grant nor all the powers ,of earth and hell confederate take away2 ,a liberty which persecution1 fraud1 ,oppressions1 prisons1 have no power to bind2 ,which whoso tastes can be enslaved no more4 ',t is liberty of heart1 derived from heaven1 ,bought with his blood who gave it to mankind1 ,and sealed with the same token40 ,robert ,herrick3 8,stone walls do not a prison make1 ,nor iron bars a cage2 ,minds innocent and quiet take ,that for a hermitage4 ,if ,i have freedom in my love1 ,and in my soul am free1 ,angels alone that soar above ,enjoy such liberty40 ,a more full discussion of the doctrine of the ,will is given under ,anthropology1 ,vol4 ,,ii4 ,it is sufficient here to say that the ,arminian objections to the decrees arise almost wholly from erroneously conceiving of freedom as the will's power to decide1 in any given case1 against its own character and all the motives brought to bear upon it4 ,as we shall hereafter see1 this is practically to deny that man has character1 or that the will by its right or wrong moral action gives to itself1 as well as to the intellect and affections1 a permanent bent or predisposition to good or evil4 ,it is to extend the power of contrary choice1 a power which belongs to the sphere of transient volition1 over all those permanent states of intellect1 affection1 and will which we call the moral character1 and to say that we can change directly by a single volition that which1 as a matter of fact1 we can change only indirectly through process and means4 ,yet even this exaggerated view of freedom would seem not to exclude ,god's decrees1 or prevent a practical reconciliation of the ,arminian and ,calvinistic views1 so long as the ,arminian grants ,god's foreknowledge of free human acts1 and the ,calvinist grants that ,god's decree of these acts is not necessarily a decree that ,god will efficiently produce them4 ,for a close approximation of the two views1 see articles by ,raymond and by ,a4 ,a4 ,hodge1 respectively1 on the ,arminian and the ,calvinistic ,doctrines of the ,will1 in ,mc,clintock and ,strong's ,cyclopdia1 #aj3ihi1 #iib4 ,we therefore hold to the certainty of human action1 and so part company with the ,arminian4 ,we cannot with ,whedon 7,on the ,will71 and ,hazard 7,man a ,creative ,first ,cause71 attribute to the will the freedom of indifference1 or the power to act without motive4 ,we hold with ,calderwood1 ,moral ,philosophy1 #ahh1 that action without motive1 or an act of pure will1 is unknown in consciousness 7see1 however1 an inconsistent statement of ,calderwood on page #ahh of the same work74 ,every future human act will not only be performed with a motive1 but will certainly be one thing rather than another2 and ,god knows what it will be4 ,whatever may be the method of ,god's foreknowledge1 and whether it be derived from motives or be intuitive1 that foreknowledge presupposes ,god's decree to create1 and so presupposes the making certain of the free acts that follow creation4 ,but this certainty is not necessity4 ,in reconciling ,god's decrees with human freedom1 we must not go to the other extreme1 and reduce human freedom to mere determinism1 or the power of the agent to act out his character in the circumstances which environ him4 ,human action is not simply the expression of previously dominant affections2 else ,neither ,satan nor ,adam could have fallen1 nor could the ,christian ever sin4 ,we therefore part company with ,jonathan ,edwards and his ,treatise on the ,freedom of the ,will1 as well as with the younger ,edwards 7,works1 #a3dbj71 ,alexander 7,moral ,science1 #ajg71 and ,charles ,hodge 7,syst4 ,theology1 #b3bgh71 all of whom follow ,jonathan ,edwards in identifying sensibility with the will1 in regarding affections as the causes of volitions1 and in speaking of the connection between motive and action as a necessary one4 ,we hold1 on the contrary1 that sensibility and will are two distinct powers1 that affections are occasions but never causes of volitions1 and that1 while motives may infallibly persuade1 they never compel the will4 ,the power to make the decision other than it is resides in the will1 though it may never be exercised4 ,with ,charnock1 the ,puritan 7,attributes1 #a3ddh-dej71 we say that 8man hath a power to do otherwise than that which ,god foreknows he will do40 ,since1 then1 ,god's decrees are not executed by laying compulsion upon human wills1 they are not inconsistent with man's freedom4 ,see ,martineau1 ,study1 #b3bcg1 #bdi1 #beh1 #bfa2 also article by ,a4 ,h4 ,strong1 on ,modified ,calvinism1 or ,remainders of ,freedom in ,man1 in ,baptist ,review1 #ahhc3bai-bdc2 reprinted in the author's ,philosophy and ,religion1 #aad-abh4 #b4 ,that they take away all motive for human exertion4 ,to this we reply that3 7a7 ,they cannot thus influence men1 since they are not addressed to men1 are not the rule of human action1 and become known only after the event4 ,this objection is therefore the mere excuse of indolence and disobedience4 ,men rarely make this excuse in any enterprise in which their hopes and their interests are enlisted4 ,it is mainly in matters of religion that men use the divine decrees as an apology for their sloth and inaction4 ,the passengers on an ocean steamer do not deny their ability to walk to starboard or to larboard1 upon the plea that they are being carried to their destination by forces beyond their control4 ,such a plea would be still more irrational in a case where the passengers' inaction1 as in case of fire1 might result in destruction to the ship4 7b7 ,the objection confounds the decrees of ,god with fate4 ,but it is to be observed that fate is unintelligent1 while the decrees are framed by a personal ,god in infinite wisdom2 fate is indistinguishable from material causation and leaves no room for human freedom1 while the decrees exclude all notion of physical necessity2 fate embraces no moral ideas or ends1 while the decrees make these controlling in the universe4 ,north ,british ,rev41 ,april1 #ahgj--8;,determinism and predestination spring from premises which lie in quite separate regions of thought4 ,the predestinarian is obliged by his theology to admit the existence of a free will in ,god1 and1 as a matter of fact1 he does admit it in the devil4 ,but the final consideration which puts a great gulf between the determinist and the predestinarian is this1 that the latter asserts the reality of the vulgar notion of moral desert4 ,even if he were not obliged by his interpretation of ,scripture to assert this1 he would be obliged to assert it in order to help out his doctrine of eternal reprobation40 ,hawthorne expressed his belief in human freedom when be said that destiny itself had often been worsted in the attempt to get him out to dinner4 ,benjamin ,franklin1 in his ,autobiography1 quotes the ,indian's excuse for getting drunk3 8,the ,great ,spirit made all things for some use1 and whatsoever use they were made for1 to that use they must be put4 ,the ,great ,spirit made rum for ,indians to get drunk with1 and so it must be40 ,martha1 in ,isabel ,carnaby1 excuses her breaking of dishes by saying3 8,it seems as if it was to be4 ,it is the thin edge of the wedge that in time will turn again and rend you40 ,seminary professor3 8,did a man ever die before his time80 ,seminary student3 8,i never knew of such a case40 ,the decrees of ,god1 considered as ,god's all-embracing plan1 leave room for human freedom4 7c7 ,the objection ignores the logical relation between the decree of the end and the decree of the means to secure it4 ,the decrees of ,god not only ensure the end to be obtained1 but they ensure free human action as logically prior thereto4 ,all conflict between the decrees and human exertion must therefore be apparent and not real4 ,since consciousness and ,scripture assure us that free agency exists1 it must exist by divine decree2 and though we may be ignorant of the method in which the decrees are executed1 we have no right to doubt either the decrees or the freedom4 ,they must be held to be consistent1 until one of them is proved to be a delusion4 ,the man who carries a vase of gold-fish does not prevent the fish from moving unrestrainedly within the vase4 ,the double track of a railway enables a formidable approaching train to slip by without colliding with our own4 ,our globe takes us with it1 as it rushes around the sun1 yet we do our ordinary work without interruption4 ,the two movements which at first sight seem inconsistent with each other are really parts of one whole4 ,god's plan and man's effort are equally in harmony4 ,myers1 ,human ,personality1 #b3bgb1 speaks of 8molecular motion amid molar calm40 ,dr4 ,duryea3 8,the way of life has two fences4 ,there is an ,arminian fence to keep us out of ,fatalism2 and there is a ,calvinistic fence to keep us out of ,pelagianism4 ,some good brethren like to walk on the fences4 ,but it is hard in that way to keep one's balance4 ,and it is needless1 for there is plenty of room between the fences4 ,for my part ,i prefer to walk in the road40 ,archibald ,alexander's statement is yet better3 8,calvinism is the broadest of systems4 ,it regards the divine sovereignty and the freedom of the human will as the two sides of a roof which come together at a ridgepole above the clouds4 ,calvinism accepts both truths4 ,a system which denies either one of the two has only half a roof over its head40 ,spurgeon1 ,autobiography1 #a3agf1 and ,the ,best ,bread1 #aji--8,the system of truth revealed in the ,scriptures is not simply one straight line but two1 and no man will ever get a right view of the gospel until he knows how to look at the two lines at once4444 ,these two facts of divine sovereignty and of human freedom are parallel lines2 ,i cannot make them unite1 but you cannot make them cross each other40 ,john ,a4 ,broadus3 8,you can see only two sides of a building at once2 if you go around it1 you see two different sides1 but the first two are hidden4 ,this is true if you are on the ground4 ,but if you get up upon the roof or in a balloon1 you can see that there are four sides1 and you can see them all together4 ,so our finite minds can take in sovereignty and freedom alternately1 but not simultaneously4 ,god from above can see them both1 and from heaven we too may be able to look down and see40 7d7 ,since the decrees connect means and ends together1 and ends are decreed only as the result of means1 they encourage effort instead of discouraging it4 ,belief in ,god's plan that success shall reward toil1 incites to courageous and persevering effort4 ,upon the very ground of ,god's decree1 the ,scripture urges us to the diligent use of means4 ,god has decreed the harvest only as the result of man's labor in sowing and reaping2 ,god decrees wealth to the man who works and saves2 so answers are decreed to prayer1 and salvation to faith4 ,compare ,paul's declaration of ,god's purpose 7,acts #bg3bb1 #bd--8there shall be no loss of life among you4444 ,god hath granted thee all them that sail with thee07 with his warning to the centurion and sailors to use the means of safety 7verse #ca--8;,except these abide in the ship1 ye cannot be saved074 ,see also ,phil4 #b3ab1 #ac--8work out your own salvation with fear and trembling1 for it is ,god who worketh in you both to will and to work1 for his good pleasure02 ,eph4 #b3aj--8we are his workmanship1 created in ,christ ,jesus for good works1 which ,god afore prepared that we should walk in them02 ,deut4 #bi3bi--8the secret things belong unto ,jehovah our ,god3 but the things that are revealed belong unto us and to our children for ever1 that we may do all the words of this law40 ,see ,bennet ,tyler1 ,memoir and ,lectures1 #beb-ced4 ,ps4 #ei3aj 7,a4 ,v47--8,the ,god of my mercy shall prevent me0--shall anticipate1 or go before1 me2 ,is4 #fe3bd--8;before they call1 ,i will answer2 and while they are yet speaking1 ,i will hear02 ,ps4 #bc3b--8;,he leadeth me02 ,john #aj3c--8;calleth his own sheep by name1 and leadeth them out40 ,these texts describe prevenient grace in prayer1 in conversion1 and in ,christian work4 ,plato called reason and sensibility a mismatched pair1 one of which was always getting ahead of the other4 ,decrees and freedom seem to be mismatched1 but they are not so4 ,even ,jonathan ,edwards1 with his deterministic theory of the will1 could1 in his sermon on ,pressing into the ,kingdom1 insist on the use of means1 and could appeal to men as if they had the power to choose between the motives of self and of ,god4 ,god's sovereignty and human freedom are like the positive and the negative poles of the magnet1--they are inseparable from one another1 and are both indispensable elements in the attraction of the gospel4 ,peter ,damiani1 the great monk-cardinal1 said that the sin he found it hardest to uproot was his disposition to laughter4 ,the homage paid to asceticism is the homage paid to the conqueror4 ,but not all conquests are worthy of homage4 ,better the words of ,luther3 8,if our ,god may make excellent large pike and good ,rhenish wine1 ,i may very well venture to eat and drink4 ,thou mayest enjoy every pleasure in the world that is not sinful2 thy ,god forbids thee not1 but rather wills it4 ,and it is pleasing to the dear ,god whenever thou rejoicest or laughest from the bottom of thy heart40 ,but our freedom has its limits4 ,martha ,baker ,dunn3 8,a man fishing for pickerel baits his hook with a live minnow and throws him into the water4 ,the little minnow seems to be swimming gaily at his own free will1 but just the moment he attempts to move out of his appointed course he begins to realize that there is a hook in his back4 ,that is what we find out when we try to swim against the stream of ,god's decrees40 #c4 ,that they make ,god the author of sin4 ,to this we reply3 7a7 ,they make ,god1 not the author of sin1 but the author of free beings who are themselves the authors of sin4 ,god does not decree efficiently to work evil desires or choices in men4 ,he decrees sin only in the sense of decreeing to create and preserve those who will sin2 in other words1 he decrees to create and preserve human wills which1 in their own self-chosen courses1 will be and do evil4 ,in all this1 man attributes sin to himself and not to ,god1 and ,god hates1 denounces1 and punishes sin4 ,joseph's brethren were none the less wicked for the fact that ,god meant their conduct to result in good 7,gen4 #ej3bj74 ,pope ,leo ,x and his indulgences brought on the ,reformation1 but he was none the less guilty4 ,slaveholders would have been no more excusable1 even if they had been able to prove that the negro race was cursed in the curse of ,canaan 7,gen4 #i3be--8;,cursed be ,canaan2 a servant of servants shall he be unto his brethren074 ,fitch1 in ,christian ,spectator1 #c3fja--8,there can be and is a purpose of ,god which is not an efficient purpose4 ,it embraces the voluntary acts of moral beings1 without creating those acts by divine efficiency40 ,see ,martineau1 ,study1 #b3ajg1 #acf4 ,mat4 #bf3bd--8,the ,son of man goeth even as it is written of him3 but woe unto that man through whom the ,son of man is betrayed6 good were it for that man if he had not been born40 ,it was appointed that ,christ should suffer1 but that did not make men less free agents1 nor diminish the guilt of their treachery and injustice4 ,robert ,g4 ,ingersoll asked3 8,why did ,god create the devil80 ,we reply that ,god did not create the devil1--it was the devil who made the devil4 ,god made a holy and free spirit who abused his liberty1 himself created sin1 and so made himself a devil4 ,pfleiderer1 ,philos4 ,religion1 #a3bii--8;,evil has been referred to #a4 an extra-divine principle--to one or many evil spirits1 or to fate1 or to matter--at all events to a principle limiting the divine power2 #b4 a want or defect in the ,deity himself1 either his imperfect wisdom or his imperfect goodness2 #c4 human culpability1 either a universal imperfection of human nature1 or particular transgressions of the first men40 ,the third of these explanations is the true one3 the first is irrational2 the second is blasphemous4 ,yet this second is the explanation of ,omar ,khayym1 ,rubiyat1 stanzas #hj1 #ha--8,oh ,thou1 who didst with pitfall and with gin ,beset the road ,i was to wander in1 ,thou wilt not with predestined evil round ,enmesh1 and then impute my fall to sin4 ,oh ,thou1 who man of baser earth didst make1 ,and ev'n with ,paradise devise the snake3 ,for all the sin wherewith the face of man ,is blackened--man's forgiveness give--and take60 ,and ,david ,harum similarly says3 8,if ,i've done anything to be sorry for1 ,i'm willing to be forgiven40 7b7 ,the decree to permit sin is therefore not an efficient but a permissive decree1 or a decree to permit1 in distinction from a decree to produce by his own efficiency4 ,no difficulty attaches to such a decree to permit sin1 which does not attach to the actual permission of it4 ,but ,god does actually permit sin1 and it must be right for him to permit it4 ,it must therefore be right for him to decree to permit it4 ,if ,god's holiness and wisdom and power are not impugned by the actual existence of moral evil1 they are not impugned by the original decree that it should exist4 ,jonathan ,edwards1 ,works1 #b3ajj--8,the sun is not the cause of the darkness that follows its setting1 but only the occasion02 #bed--8;,if by the author of sin be meant the sinner1 the agent1 or the actor of sin1 or the doer of a wicked thing--so it would be a reproach and blasphemy to suppose ,god to be the author of sin4444 ,but if by author of sin is meant the permitter or non-hinderer of sin1 and at the same time a disposer of the state of events in such a manner1 for wise1 holy1 and most excellent ends and purposes1 that sin1 if it be permitted and not hindered1 will most certainly follow1 ,i do not deny that ,god is the author of sin3 it is no reproach to the ,most ,high to be thus the author of sin40 ,on the objection that the doctrine of decrees imputes to ,god two wills1 and that he has foreordained what he has forbidden1 see ,bennet ,tyler1 ,memoir and ,lectures1 #bej-beb--8;,a ruler may forbid treason2 but his command does not oblige him to do all in his power to prevent disobedience to it4 ,it may promote the good of his kingdom to suffer the treason to be committed1 and the traitor to be punished according to law4 ,that in view of this resulting good he chooses not to prevent the treason1 does not imply any contradiction or opposition of will in the monarch40 ,an ungodly editor excused his vicious journalism by saying that he was not ashamed to describe anything which ,providence had permitted to happen4 ,but 8permitted0 here had an implication of causation4 ,he laid the blame of the evil upon ,providence4 ,he was ashamed to describe many things that were good and which ,god actually caused1 while he was not ashamed to describe the immoral things which ,god did not cause1 but only permitted men to cause4 ,in this sense we may assent to ,jonathan ,edwards's words3 8,the divine ,being is not the author of sin1 but only disposes things in such a manner that sin will certainly ensue40 ,these words are found in his treatise on ,original ,sin4 ,in his ,essay on ,freedom of the ,will1 he adds a doctrine of causation which we must repudiate3 8,the essence of virtue and vice1 as they exist in the disposition of the heart1 and are manifested in the acts of the will1 lies not in their ,cause but in their ,nature40 ,we reply that sin could not be condemnable in its nature1 if ,god and not man were its cause4 ,robert ,browning1 ,mihrab ,shah3 8,wherefore should any evil hap to man--,from ache of flesh to agony of soul--,since ,god's ,all-mercy mates ,all-potency8 ,nay1 why permits he evil to himself--man's sin1 accounted such8 ,suppose a world purged of all pain1 with fit inhabitant--,man pure of evil in thought1 word and deed--were it not well8 ,then1 wherefore otherwise80 ,fairbairn answers the question1 as follows1 in his ,christ in ,modern ,theology1 #def--8;,evil once intended may be vanquished by being allowed2 but were it hindered by an act of annihilation1 then the victory would rest with the evil which had compelled the ,creator to retrace his steps4 ,and1 to carry the prevention backward another stage1 if the possibility of evil had hindered the creative action of ,god1 then he would have been1 as it were1 overcome by its very shadow4 ,but why did he create a being capable of sinning8 ,only so could he create a being capable of obeying4 ,the ability to do good implies the capability of doing evil4 ,the engine can neither obey nor disobey1 and the creature who was without this double ability might be a machine1 but could be no child4 ,moral perfection can be attained1 but cannot be created2 ,god can make a being capable of moral action1 but not a being with all the fruits of moral action garnered within him40 7c7 ,the difficulty is therefore one which in substance clings to all theistic systems alike--the question why moral evil is permitted under the government of a ,god infinitely holy1 wise1 powerful1 and good4 ,this problem is1 to our finite powers1 incapable of full solution1 and must remain to a great degree shrouded in mystery4 ,with regard to it we can only say3 ,negatively1--that ,god does not permit moral evil because he is not unalterably opposed to sin2 nor because moral evil was unforeseen and independent of his will2 nor because he could not have prevented it in a moral system4 ,both observation and experience1 which testify to multiplied instances of deliverance from sin without violation of the laws of man's being1 forbid as to limit the power of ,god4 ,positively1--we seem constrained to say that ,god permits moral evil because moral evil1 though in itself abhorrent to his nature1 is yet the incident of a system adapted to his purpose of self-revelation2 and further1 because it is his wise and sovereign will to institute and maintain this system of which moral evil is an incident1 rather than to withhold his self-revelation or to reveal himself through another system in which moral evil should be continually prevented by the exercise of divine power4 ,there are four questions which neither ,scripture nor reason enables us completely to solve and to which we may safely say that only the higher knowledge of the future state will furnish the answers4 ,these questions are1 first1 how can a holy ,god permit moral evil8 secondly1 how could a being created pure ever fall8 thirdly1 how can we be responsible for inborn depravity8 fourthly1 how could ,christ justly suffer8 ,the first of these questions now confronts us4 ,a complete theodicy 71 ,god1 and 1 justice7 would be a vindication of the justice of ,god in permitting the natural and moral evil that exists under his government4 ,while a complete theodicy is beyond our powers1 we throw some light upon ,god's permission of moral evil by considering 7#a7 that freedom of will is necessary to virtue2 7#b7 that ,god suffers from sin more than does the sinner2 7#c7 that1 with the permission of sin1 ,god provided a redemption2 and1 7#d7 that ,god will eventually overrule all evil for good4 ,it is possible that the elect angels belong to a moral system in which sin is prevented by constraining motives4 ,we cannot deny that ,god could prevent sin in a moral system4 ,but it is very doubtful whether ,god could prevent sin in the best moral system4 ,the most perfect freedom is indispensable to the attainment of the highest virtue4 ,spurgeon3 8,there could have been no moral government without permission to sin4 ,god could have created blameless puppets1 but they could have had no virtue40 ,behrends3 8,if moral beings were incapable of perversion1 man would have had all the virtue of a planet1--that is1 no virtue at all40 ,sin was permitted1 then1 only because it could be overruled for the greatest good4 ,this greatest good1 we may add1 is not simply the highest nobility and virtue of the creature1 but also the revelation of the ,creator4 ,but for sin1 ,god's justice and ,god's mercy alike would have been unintelligible to the universe4 ,e4 ,g4 ,robinson3 8,god could not have revealed his character so well without moral evil as with moral evil40 ,robert ,browning1 ,christmas ,eve1 tells us that it was ,god's plan to make man in his own image3 8,to create man1 and then leave him ,able1 his own word saith1 to grieve him2 ,but able to glorify him too1 ,as a mere machine could never do1 ,that prayed or praised1 all unaware ,of its fitness for aught but praise or prayer1 ,made perfect as a thing of course40 ,upton1 ,hibbert ,lectures1 #bfh-bgj1 #cbd1 holds that sin and wickedness is an absolute evil1 but an evil permitted to exist because the effacement of it would mean the effacement at the same time both for ,god and man1 of the possibility of reaching the highest spiritual good4 ,see also ,martineau1 ,study of ,religion1 #b3ajh2 ,momerie1 ,origin of ,evil2 ,st4 ,clair1 ,evil ,physical and ,moral2 ,voysey1 ,mystery of ,pain1 ,death and ,sin4 ,c4 ,g4 ,finney1 ,skeletons of a ,course of ,theological ,studies1 #bf1 #bg--8;,infinite goodness1 knowledge and power imply only that1 if a universe were made1 it would be the best that was naturally possible40 ,to say that ,god could not be the author of a universe in which there is so much of evil1 he says1 8assumes that a better universe1 upon the whole1 was a natural possibility4 ,it assumes that a universe of moral beings could1 under a moral government administered in the wisest and best manner1 be wholly restrained from sin2 but this needs proof1 and never can be proved4444 ,the best possible universe may not be the best conceivable universe4 ,apply the legal maxim1 #8,the defendant is to have the benefit of the doubt1 and that in proportion to the established character of his reputation4' ,there is so much clearly indicating the benevolence of ,god1 that we may believe in his benevolence1 where we cannot see it40 ,for advocacy of the view that ,god cannot prevent evil in a moral system1 see ,birks1 ,difficulties of ,belief1 #ag2 ,young1 ,the ,mystery1 or ,evil not from ,god2 ,bledsoe1 ,theodicy2 ,n4 ,w4 ,taylor1 ,moral ,government1 #a3bhh-cdi2 #b3cbg-cef4 ,according to ,dr4 ,taylor's view1 ,god has not a complete control over the moral universe2 moral agents can do wrong under every possible influence to prevent it2 ,god prefers1 all things considered1 that all his creatures should be holy and happy1 and does all in his power to make them so2 the existence of sin is not on the whole for the best2 sin exists because ,god cannot prevent it in a moral system2 the blessedness of ,god is actually impaired by the disobedience of his creatures4 ,for criticism of these views1 see ,tyler1 ,letters on the ,new ,haven ,theology1 #abi1 #bai4 ,tyler argues that election and non-election imply power in ,god to prevent sin2 that permitting is not mere submitting to something which he could not possibly prevent4 ,we would add that as a matter of fact ,god has preserved holy angels1 and that there are 8just men0 who have been 8made perfect0 7,heb4 #ab3bc7 without violating the laws of moral agency4 ,we infer that ,god could have so preserved ,adam4 ,the history of the church leads us to believe that there is no sinner so stubborn that ,god cannot renew his heart1--even a ,saul can be turned into a ,paul4 ,we hesitate therefore to ascribe limits to ,god's power4 ,while ,dr4 ,taylor held that ,god could not prevent sin in a moral system1 that is1 in any moral system1 ,dr4 ,park is understood to hold the greatly preferable view that ,god cannot prevent sin in the best moral system4 ,flint1 ,christ's ,kingdom upon ,earth1 #ei--8,the alternative is1 not evil or no evil1 but evil or the miraculous prevention of evil40 ,see ,shedd1 ,dogm4 ,theol41 #a3djf-dbb4 ,but even granting that the present is the best moral system1 and that in such a system evil cannot be prevented consistently with ,god's wisdom and goodness1 the question still remains how the decree to initiate such a system can consist with ,god's fundamental attribute of holiness4 ,of this insoluble mystery we must say as ,dr4 ,john ,brown1 in ,spare ,hours1 #bgc1 says of ,arthur ,h4 ,hallam's ,theodica ,novissima3 8,as was to be expected1 the tremendous subject remains where he found it4 ,his glowing love and genius cast a gleam here and there across its gloom1 but it is as brief as the lightning in the collied night--the jaws of darkness do devour it up--this secret belongs to ,god4 ,across its deep and dazzling darkness1 and from out its abyss of thick cloud1 #8all dark1 dark1 irrecoverably dark1' no steady ray has ever or will ever come2 over its face its own darkness must brood1 till he to whom alone the darkness and the light are both alike1 to whom the night shineth as the day1 says #8,let there be light6' 0 ,we must remember1 however1 that the decree of redemption is as old as the decree of the apostasy4 ,the provision of salvation in ,christ shows at how great a cost to ,god was permitted the fall of the race in ,adam4 ,he who ordained sin ordained also an atonement for sin and a way of escape from it4 ,shedd1 ,dogm4 ,theol41 #a3chh--8,the permission of sin has cost ,god more than it has man4 ,no sacrifice and suffering on account of sin has been undergone by any man1 equal to that which has been endured by an incarnate ,god4 ,this shows that ,god is not acting selfishly in permitting it40 ,on the permission of moral evil1 see ,butler1 ,analogy1 ,bohn's ed41 #agg1 #bcb--8,the ,government of ,god1 and ,christianity1 as ,schemes imperfectly ,comprehended02 ,hill1 ,system of ,divinity1 #ebh-eei2 ,ulrici1 art43 ,theodice1 in ,herzog's ,encyclopdie2 ,cunningham1 ,historical ,theology1 #b3daf-dhi2 ,patton1 on ,retribution and the ,divine ,purpose1 in ,princeton ,rev41 #ahgh3af-bc2 ,bib4 ,sac1 #bj3dga-dhh2 ,wood1 ,the ,witness of ,sin4 ,,iv4 ,concluding ,remarks4 #a4 ,practical uses of the doctrine of decrees4 7a7 ,it inspires humility by its representation of ,god's unsearchable counsels and absolute sovereignty4 7b7 ,it teaches confidence in him who has wisely ordered our birth1 our death1 and our surroundings1 even to the minutest particulars1 and has made all things work together for the triumph of his kingdom and the good of those who love him2 7c7 ,it shows the enemies of ,god that1 as their sins have been foreseen and provided for in ,god's plan1 so they can never1 while remaining in their sins1 hope to escape their decreed and threatened penalty4 7d7 ,it urges the sinner to avail himself of the appointed means of grace1 if he would be counted among the number of those for whom ,god has decreed salvation4 ,this doctrine is one of those advanced teachings of ,scripture which requires for its understanding a matured mind and a deep experience4 ,the beginner in the ,christian life may not see its value or even its truth1 but with increasing years it will become a staff to lean upon4 ,in times of affliction1 obloquy1 and persecution1 the church has found in the decrees of ,god1 and in the prophecies in which these decrees are published1 her strong consolation4 ,it is only upon the basis of the decrees that we can believe that 8all things work together for good0 7,rom4 #h3bh7 or pray 8,thy will be done0 7,mat4 #f3aj74 ,it is a striking evidence of the truth of the doctrine that even ,arminians pray and sing like ,calvinists4 ,charles ,wesley1 the ,arminian1 can write3 8,he wills that ,i should holy be--,what can withstand his will8 ,the counsel of his grace in me ,he surely will fulfill40 ,on the ,arminian theory1 prayer that ,god will soften hard hearts is out of place1--the prayer should be offered to the sinner2 for it is his will1 not ,god's1 that is in the way of his salvation4 ,and yet this doctrine of ,decrees1 which at first sight might seem to discourage effort1 is the greatest1 in fact is the only effectual1 incentive to effort4 ,for this reason ,calvinists have been the most strenuous advocates of civil liberty4 ,those who submit themselves most unreservedly to the sovereignty of ,god are most delivered from the fear of man4 ,whitefield the ,calvinist1 and not ,wesley the ,arminian1 originated the great religious movement in which the ,methodist church was born 7see ,mc,fetridge1 ,calvinism in ,history1 #aec71 and ,spurgeon's ministry has been as fruitful in conversions as ,finney's4 ,see ,froude1 ,essay on ,calvinism2 ,andrew ,fuller1 ,calvinism and ,socinianism compared in their ,practical ,effects2 ,atwater1 ,calvinism in ,doctrine and ,life1 in ,princeton ,review1 #ahgf3gc2 ,j4 ,a4 ,smith1 ,historical ,lectures4 ,calvinism logically requires the separation of ,church and ,state3 though ,calvin did not see this1 the ,calvinist ,roger ,williams did4 ,calvinism logically requires a republican form of government3 ,calvin introduced laymen into the government of the church1 and the same principle requires civil liberty as its correlate4 ,calvinism holds to individualism and the direct responsibility of the individual to ,god4 ,in the ,netherlands1 in ,scotland1 in ,england1 in ,america1 ,calvinism has powerfully influenced the development of civil liberty4 ,ranke3 8,john ,calvin was virtually the founder of ,america40 ,motley3 8,to the ,calvinists more than to any other class of men1 the political liberties of ,holland1 ,england and ,america are due40 ,john ,fiske1 ,the ,beginnings of ,new ,england3 8,perhaps not one of the medival popes was more despotic than ,calvin2 but it is not the less true that the promulgation of his theology was one of the longest steps that mankind have taken towards personal freedom4444 ,it was a religion fit to inspire men who were to be called to fight for freedom1 whether in the marshes of the ,netherlands or on the moors of ,scotland40 sop1 when asked what was the occupation of ,zeus1 replied3 8,to humble the exalted and to exalt the humble40 8,i accept the universe10 said ,margaret ,fuller4 ,some one reported this remark to ,thomas ,carlyle4 8,gad6 she'd better60 he replied4 ,dr4 ,john ,watson 7,ian ,mc,laren73 8,the greatest reinforcement religion could have in our time would be a return to the ancient belief in the sovereignty of ,god40 ,whittier3 8,all is of ,god that is and is to be1 ,and ,god is good4 ,let this suffice us still ,resting in childlike trust upon his will ,who moves to his great ends unthwarted by the ill40 ,every true minister preaches ,arminianism and prays ,calvinism4 ,this means simply that there is more1 in ,god's love and in ,god's purposes1 than man can state or comprehend4 ,beecher called ,spurgeon a camel with one hump--,calvinism4 ,spurgeon called ,beecher a camel without any hump3 8,he does not know what he believes1 and you never know where to find him40 ,arminians sing3 8,other refuge have ,i none2 ,hangs my helpless soul on thee02 yet ,john ,wesley wrote to the ,calvinist ,toplady1 the author of the hymn3 8,your ,god is my devil40 ,calvinists replied that it was better to have the throne of the universe vacant than to have it filled by such a pitiful nonentity as the ,arminians worshiped4 ,it was said of ,lord ,byron that all his life he believed in ,calvinism1 and hated it4 ,oliver ,wendell ,holmes similarly1 in all his novels except ,elsie ,venner1 makes the orthodox thinblooded and weakkneed1 while his heretics are all strong in body4 ,dale1 ,ephesians1 #eb--8,of the two extremes1 the suppression of man which was the offense of ,calvinism1 and the suppression of ,god which was the offense against which ,calvinism so fiercely protested1 the fault and error of ,calvinism was the nobler and grander4444 ,the most heroic forms of human courage1 strength and righteousness have been found in men who in their theology seemed to deny the possibility of human virtue and made the will of ,god the only real force in the universe40 #b4 ,true method of preaching the doctrine4 7a7 ,we should most carefully avoid exaggeration or unnecessarily obnoxious statement4 7b7 ,we should emphasize the fact that the decrees are not grounded in arbitrary will1 but in infinite wisdom4 7c7 ,we should make it plain that whatever ,god does or will do1 he must from eternity have purposed to do4 7d7 ,we should illustrate the doctrine so far as possible by instances of completeness and far-sightedness in human plans of great enterprises4 7e7 ,we may then make extended application of the truth to the encouragement of the ,christian and the admonition of the unbeliever4 ,for illustrations of foresight1 instance ,louis ,napoleon's planning the ,suez ,canal1 and declaring his policy as ,emperor1 long before he ascended the throne of ,france4 ,for instances of practical treatment of the theme in preaching1 see ,bushnell1 ,sermon on ,every ,man's ,life a ,plan of ,god1 in ,sermons for the ,new ,life2 ,nehemiah ,adams1 ,evenings with the ,doctrines1 #bdc2 ,spurgeon's ,sermon on ,ps4 #dd3c--8;,because thou hadst a favor unto them40 ,robert ,browning1 ,rabbi ,ben ,ezra3 8,grow old along with me6 ,the best is yet to be1 ,the last of life1 for which the first was made3 ,our times are in his hand ,who saith #8,a whole ,i planned1 ,youth shows but half2 trust ,god3 ,see all nor be afraid6' 0 ,shakespeare1 ,king ,lear1 #a3b--8,this is the excellent foppery of the world that when we are sick in fortune 7often the surfeit of our own behavior7 we make guilty of our disasters the sun1 the moon and the stars1 as if we were villains by necessity1 fools by heavenly compulsion1 and all that we are evil in by a divine thrusting on2 an admirable evasion of man to lay his disposition to the charge of a star60 ,all's ,well3 8,our remedies oft in ourselves do lie ,which we ascribe to heaven3 the fated sky ,gives us free scope2 only doth backward pull ,our slow designs1 when we ourselves are dull40 ,julius ,csar1 #a3b--8,men at some time are masters of their fates3 ,the fault1 dear ,brutus1 is not in our stars1 ,but in ourselves1 that we are underlings40