God, the subject of theology, though aprehended by faith, yet a
subject of science, 3
human mind can recognize God, 4
though not phenomenal, can be known, 5
because of analogies between his nature and ours, can be known,
7
though no adequate image of, can be formed, yet may be known, 7
since all predicates of God are not negative, he may be known,
9
so limited and defined, that he may be known, 10
his laws of thought ours, and so he may be known, 10
can reveal himself by external revelation, 12
revealed in nature, history, conscience, Scripture, 14
Christ the only revealer of, 14
the existence of, 52-110
definitions of the term, 52
his existence a first truth, or rational intuition, 52
his existence conditions observation and reasoning, 52
his existence rises into consciousness on reflection on
phenomena of nature and mind, 52
knowledge of his existence, universal, 56-58
knowledge of his existence, necessary, 58, 59
knowledge of his existence, logically independent of and prior
to, all other knowledge, 59-62
other suggested sources of our idea of, 62-67
idea of, not from external revelation, 62, 63
idea of, not from tradition, 63
idea of, not from experience, 63-65
idea of, not from sense perception and reflection, 63, 64
idea of, not from race-experience, 64, 65
idea of, not from actual contact of our sensitive nature with
God, 65
rational intuition of, sometimes becomes presentative, 65
idea of, does not arise from reasoning, 65, 66
[pg
1080]
faith in, not proportioned to strength of reasoning faculty, 65
we know more of, than reasoning can furnish, 65, 66
idea of, not derived from inference, 66, 67
belief in, not a mere working hypothesis, 67
intuition of, its contents, 67-70
what he is, men to some extent know intuitively, 67
a presentative intuition of, possible, 67
a presentative intuition of, perhaps normal experience, 67
loss of love has weakened rational intuition of, 67
the passage of the intuition of, into personal and presentative
knowledge, 68
his existence not proved but assumed and declared in Scripture,
68
evidence of his existence inlaid in man's nature, 68
knowledge of, though intuitive may be explicated and confirmed
by argument, 71
the intuition of, supported by arguments probable and
cumulative, 71
the intuition of, explicated by reflection and reasoning, 72
arguments for existence of, classified, 72
Cosmological Argument for his existence, 73-75
its proper statement, 73
its defects, 73, 74
its value, 74, 75
Teleological Argument for his existence, 75-80
its nature, 75-78
its defects, 78-80
its value, 80
Anthropological Argument for his existence, 80-85
its nature, 80-83
its defects, 84
its value, 84, 85
Historical Argument for his existence, 85
Biblical Argument for his existence, 85
Ontological Argument for his existence, 85-89
its three forms, 85, 86
its defects, 87
its value, 87-89
evidence of his existence from the intellectual starting-point,
88
evidence of his existence from the religious starting-point, 88
the nature, decrees and works of, 243-370
the attributes of, 243-306
his acts and words arise from settled dispositions, 243
his dispositions inhere in a spiritual substance, 243
his attributes, definition of, 244
relation of his attributes to his essence, 244-246
his attributes have an objective existence, 244
his attributes are distinguishable from his essence and from
each other, 244
regarded falsely as being of absolute simplicity, 244
he is a being infinitely complex, 245
nominalistic notion, its error, 245
his attributes inhere in his essence, 245, 246
is not a compound of attributes, 245
extreme realism, its danger, 245
attributes of, belong to his essence, 245
his attributes distinguished from personal distinctions in his
Godhead, 246
his attributes distinguished from his relations to the world,
246
illustrated by intellect and will in man, 246
his attributes essential to his being, 246
his attributes manifest his essence, 246
in knowing his attributes, we know the being to whom attributes
belong, 246
his attributes, methods of determining, 246, 247
rational method of determining, 247
three viæ of rational method of
determining his attributes, 247
Biblical method, 247
his attributes, how classified, 247-249
absolute or immanent, 247
his relative or transitive attributes, 247
his attributes, a threefold division of the relative or
transitive, 248
his attributes, schedule of, 248
order in which they present themselves to the mind, 248
his moral perfection involves relation of himself to himself,
249
his absolute or immanent attributes, 249-275
his spirituality, 249-254
is not matter, 249
is not dependent upon matter, 249
the material universe, not his sensorium, 250
his spirituality not denied by anthropomorphic Scriptures, 250
pictures of him, degrading, 250
desire for an incarnate God, satisfied in Christ, 251
[pg
1081]
his spirituality involves life and personality, 251, 252
life as an attribute of, 251
life in, has a subject, 251
life in, not correspondence with environment, 251
life in, is mental energy, the source of universal being and
activity, 252
personality, an attribute of, 252
his personality, its content, 252
his infinity, its meaning, 254
his infinity, a positive idea, 254
does not involve identity with 'The All,', 255
intensive rather than extensive, 255
his infinity enables him to love infinitely the single
Christian, 256
his infinity qualifies his other attributes, 256
what his infinity involves, 256-260
his self-existence, what?, 256
he is causa sui, 256
his aseity, what?, 256
exists by necessity of his own being, 257
his immutability, what?, 257
said to change, how explained, 257
his immutability secures his adaptation to the changing
conditions of his children, 258
his immutability consistent with the execution in time of his
eternal purposes, 258
permits activity and freedom, 258
his unity, what?, 259
notion of more than one, self-contradictory and
unphilosophical, 259
his unity not inconsistent with Trinity, 259
his unity, its lessons, 259
his perfection, explanation of the term, 260
involves moral attributes, 260-275
himself, a sufficient object for his own activity, 260
his truth, what?, 260
his immanent truth to be distinguished from veracity and
faithfulness, 260
he is truth, as the truth that is known, 261
his truth, a guarantee of revelation, and ground of eternal
divine self-contemplation, 262
his love, what?, 263
his immanent love to be distinguished from mercy and goodness,
263
his immanent love finds a personal object in his own
perfection, 263
his immanent love, not his all-inclusive ethical attribute, 263
his immanent love, not a regard for mere being in general, 263
his immanent love, not a mere emotional or utilitarian
affection, 264
his immanent love, rational and voluntary, 264
his immanent love subordinates its emotional element to truth
and holiness, 265
his immanent love has its standard in his holiness, and a
perfect object in the image of his own infinite perfections,
265
his immanent love, a ground of his blessedness, 265
his immanent love involves the possibility of his suffering on
account of sin, which suffering is atonement, 266
is passible, 266
blessedness consistent with sorrow, 266
a suffering being, a N. T. thought, 267
his passibility, authors on, 267
his holiness, self-affirming purity, 268
his holiness, not its expression, justice, 269
his holiness is not an aggregate of perfections, but simple and
distinct, 269
his holiness is not utilitarian self-love, 270
his holiness is neither love nor its manifestation, 271
his holiness is purity of substance, 273
his holiness is energy of will, 273
his holiness is God's self-willing, 274
his holiness is purity willing itself, 274
his holiness, authors on, 275
his relative or transitive attributes, 275-295
his eternity, defined, 275
his eternity, infinity in its relation to time, 276
regards existing time as an objective reality, 277
in what sense the past, present and future are to him 'one
eternal now,', 277
his immensity, what?, 278
not under law of space, 279
is not in space, 279
space is in him, 279
to him space has an objective reality, 279
his omnipresence, what?, 279
his omnipresence not potential but essential, 280
in what sense he “dwells in Heaven,”, 280
his omnipresence mistaken by Socinian and Deist, 280
[pg
1082]
his whole essence present in every part of his universe at the
same time, 281
his omnipresence not necessary, but free, 283
his omniscience, what?, 283
his omniscience, from what deducible, 283
its characteristics, as free from all imperfections, 283
his knowledge direct, 283
his omniscience, Egyptian symbol of, 283
his intense scrutiny, 283
knows things as they are, 284
foreknows motives and acts by immediate knowledge, 284
his prescience not causative, 286
his omniscience embraces the actual and the possible, 286
his omniscience called in Scripture “wisdom,”, 286
his omnipotence, what?, 286
his omnipotence does not extend to the self contradictory or
the contradictory to his own nature, 287
has power over his own power, 287
can do all he will, not will do all he can, 287
has a will-power over his nature-power, 287
his omnipotence implies power of self-limitation, 288
his omnipotence permits human freedom, 288
his omnipotence humbles itself in the incarnation, 288
his attributes which have relation to moral being, 288-295
his veracity and faithfulness, or transitive truth, 288
his veracity secures the consistency of his revelations with
himself, and with each other, 288
his veracity secures the fulfilment of all promises expressed
or implied, 289
his mercy and goodness, or transitive love, 289
his mercy, what?, 289
his goodness, what?, 289
his love finds its object in his own nature, 290
his love, men its subordinate objects, 290
his justice and righteousness or transitive holiness, 290
his righteousness, what?, 291
his justice, what?, 291
his justice and righteousness not mere benevolence, nor so
founded in the nature of things as to be apart from God, 291
his justice and righteousness are revelations of his inmost
nature, 292
do not bestow reward, 293
are devoid of passion and caprice, 294
revulsion of his nature from impurity and selfishness, 294
his attributes, rank and relations, 295-303
his attributes related, 295
his moral attributes more jealously guarded than his natural,
295
his fundamental attribute is holiness, 296
may be merciful, but must be holy, 296
his holiness put most prominently in Scripture, 296
his holiness, its supremacy asserted by conscience, 296
his holiness conditions exercise of other attributes, 297
his holiness, a principle in his nature which must be satisfied
before he can redeem, 298
his holiness, the ground of moral obligation, 298-303
commands us to be holy on the ground of his own holiness, 302
as holy, the object of the love that fulfils the law, 302
his holy will, Christ, our example, supremely devoted to, 302
the Doctrine of the Trinity in the One God, 304-352
is causa sui, 338
is “self
willing right,” 338
relations sustained by, in virtue of personal distinctions, 343
unity and threeness equally essential to, 346
independence and blessedness of, require Trinity, 347
Doctrine of his Decrees, 353-370
definition of his decrees, itemized, 353-355
evil acts, how objects of the decrees of, 354
his permissive, not conditional agency, 354
his decrees, how classified, 355
his decrees referred to in Scripture and supported by reason,
355-359
can preserve from sin without violation of moral agency, 366
his works, or the execution of his decrees, 371-464
not a demiurge working on eternal matter, 391
his supreme end in creation, his own glory, 397-402
[pg
1083]
“his own
sake,” the fundamental reason of activity in, 399
his self expression not selfishness, but benevolence, 400
the only Being who can rightly live for himself, 401
that he will secure his end in creation, the great source of
comfort, 401
his rest, a new exercise of power, 411
not “the soul
of the universe,” 411
the physical universe in no sense independent of, 413
has disjoined in the free will of intelligent beings a certain
amount of force from himself, 414
the perpetual Observer, 415
does not work all, but all in all, 418
represented sometimes by Hebrew writers as doing what he only
permits, 424
his agency, natural and moral, distinguished, 441
his Fatherhood, 474-476
implied in man's divine sonship, 474
extends in a natural relation to all, 474
provides the atonement, 474
special, towards those who believe, 474
secures the natural and physical sonship of all men, 474
this natural sonship preliminary in some to a spiritual
sonship, 474
texts referring to, in a natural or common sense, 474
in the larger sense, what it implies, 474
natural, mediated by Christ, 474
texts referring to, in a special sense, 474, 475
to the race rudimental to the actual realization in Christ, 475
extends to those who are not his children, 475
controversy on the doctrine mere logomachy, 475
as announced by Jesus, a relation of love and holiness, 475
if not true, then selfishness logical, 475
this relationship realized in a spiritual sense through atoning
and regenerating grace, 475
logical outcome of the denial of, 475, 476
universal ground for accepting, 476
authors upon, 476
our knowledge of, conditioned by love, 519, 520
“God
prays” fulfilled in Christ, 675
reflected in universe, 714
the immanent, is Christ, the Logos, 714
exercises his creative, preserving and providential activity
through Christ, 714
the Revealer of, is Christ, the Logos, 714
personal existence grounded in him, 714
all perceptions or recognitions of the objective through him,
714
as Universal Reason, at the basis of our self consciousness and
thinking, 714, 715
is the common conscience, over finite, individual consciences,
715
the eternal suffering of, on account of human sin, manifested
in the historical sufferings of the incarnate Christ, 715
the heart of, finally revealed in the historic sacrifice of
Calvary, 716
dealings of repentant sinner with, rather than with government,
741
salvation of all, in which sense desired by, 791, 792