divine, a matter of revelation, 296

election a matter of, 779

Miracle, a preliminary definition, 117

modified definition suggested by Babbage, 117, 118

“signality” must be preserved in definition of, 118

preferable definition, 118, 119

never regarded in Scripture as an infraction of law, 119

natural processes may be in, 119

the attitude of some theologians towards, irrational, 120

a number of opinions upon, presented, 120

possibility of, 121-123

not beyond the power of a God dwelling in and controlling the universe, shown in some observations, 121-123

possibility of, doubly strong to those who give the Logos or Divine Reason his place in his universe, 122

possible on Lotzean view of universe, 123

possible because God is not far away, 123

possible because of the action and reaction between the world and the personal Absolute, 123

a presumption against, 124

presupposes, and derives its value from, law, 124

a uniformity of nature, inconsistent with miracle, non-existent, 124

no one is entitled to say a priori that it is impossible (Huxley), 124

but the higher stage as seen from the lower, 125

when the efficient cause gives place to the final cause, 125

exists because the uniformity of nature is of less importance in the sight of God than the moral growth of the human spirit, 125

“the greatest I know, my conversion” (Vinet), 125

our view of, determined by our belief in a moral or a non-moral God, 126

is extraordinary, never arbitrary, 126

not a question of power, but of rationality and love, 126

implies self-restraint and self-unfolding, 126

accompanied by a sacrifice of feeling on the part of Christ, 126

probability of, greater from point of view of ethical monism, 126

a work in which God lovingly limits himself, 126

probability of, drawn from the concessions of Huxley, 127

the amount of testimony necessary to prove a, 127

Hume's misrepresentation of the abnormality of, 127

Hume's argument against, fallacious, 127

evidential force of, 128-131

accompanies and attests new communications from God, 128

its distribution in history, 128, 129

its cessation or continuance, 128, 132, 133

certifies directly not to the truth of a doctrine, but of a teacher, 129

must be supported by purity of life and doctrine, 129

to see in all nature the working of the living God removes prejudice against, 130

the revelation of God, not the proof of that revelation, 130

does not lose its value in the process of ages, 130

of the resurrection sustains the authority of Christ as a teacher, 130

of Christ's resurrection, is it “an obsolete picture of an eternal truth”?, 130

of Christ's resurrection, has complete historical attestation, 130, 131

of Christ's resurrection, not explicable by the swoon-theory of Strauss, 131

of Christ's resurrection, not explicable by the spirit-theory of Keim, 131

of Christ's resurrection, not explicable by the vision-theory of Renan, 131

of Christ's resurrection, its three lessons, 131

the counterfeit, 132

only a direct act of God a, 132

the counterfeit, attests the true, 132

how the false, may be distinguished from the true, 132, 133

Monism, Ethical, defined, 105

consistent with the teachings of Holy Writ, 105

the faith of Augustine, 105

the faith of Anselm, 105, 106

embraces the one element of truth in pantheism, 106

is entirely consistent with ethical fact, 106

is Metaphysical Monism qualified by Psychological Monism, 106

is supplanting Dualism in philosophic thought, 106

it rejects the two main errors of pantheism, 107, 109

it regards the universe as a finite, partial, and progressive revelation of God, 107, 108

it regards matter as God's limitation under law of necessity, 107

it regards humanity as God's self-limitation under law of freedom, 107

it regards incarnation and atonement as God's self-limitation under law of grace, 107

regards universe as related to God as thought to the thinker, 107

regards nature as the province of God's pledged and habitual causality, 107

is the doctrine largely of the poets, 107, 108

guarantees individuality and rights of each portion of universe, 108

in moral realm estimates worth by the voluntary recognition and appropriation of the divine, 108

does not, like pantheism, involve moral indifference to the variations observed in universe, 108

does not regard saint and sensualist, men and mice as of equal value, 108

it regards the universe as a graded and progressing manifestation of God's love for righteousness and opposition to wrong, 108

it recognizes the mysterious power of selfhood to oppose the divine law, 108

it recognizes the protective and vindicatory reaction of the divine against evil, 108

it gives ethical content to Spinoza's apophthegm, 'all things serve,', 108

it neither cancels moral distinctions, nor minifies retribution, 108

recognizes Christ as the Logos of God in its universal acceptance, 109

recognizes as the Creator, Upholder, and Governor of the universe, Him who in history became incarnate and by death made atonement for human sin, 109

rests on Scriptural statements, 109

secures a Christian application of modern philosophical doctrine, 109

gives a more fruitful conception of matter, 109

considers nature as the omnipresent Christ, 109

presents Christ as the unifying reality of physical, mental and moral phenomena, 109

its relation to pantheism and deism, 109

furnishes a foundation for new interpretation in theology and philosophy, 109

helps to acceptance of Trinitarianism, 109

teaches that while the natural bond uniting to God cannot be broken, the moral bond may, 109, 110

how it interprets “rejecting” Christ, 110

enables us to understand the principle of the atonement, 110

strengthens the probability of miracle, 126

teaches that God is pure and perfect mind that passes beyond all phenomena and is their ground, 255

teaches that “that which hath been made was life in him,” Christ, 311

teaches that in Christ all things “consist,” hold together, as cosmos rather than chaos, 311

teaches that gravitation, evolution, and the laws of nature are Christ's habits, and nature but his constant will, 311

teaches that in Christ is the intellectual bond, the uniformity of law, the unity of truth, 311

teaches that Christ is the principle of induction, the medium of interaction, and the moral attraction of the universe, reconciling all things in heaven and earth, 311

teaches that God transcendent, the Father, is revealed by God immanent, the Son, 314

teaches that Christ is the life of nature, 337

teaches that creation is thought in expression, reason externalized, 381

teaches a dualism that holds to underground connections of life between man and man, man and nature, man and God, 386

teaches that the universe is a life and not a mechanism, 391

teaches that God personally present in the wheat makes it grow, and in the dough turns it into bread, 411

teaches that every man lives, moves, and has his being in God, and that whatever has come into being, whether material or spiritual, has its life only in Christ, 413

teaches that “Dei voluntas est rerum natura,”, 413

teaches that nothing finite is only finite, 413

its further teaching concerning natural forces and personal beings, 413, 414, 418, 419

allows of “second cause,”, 416

Monophysites, 672

obligation, its grounds determined, 298-303

judgments, involve will, 841