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action admit already answer arise ascribe assert assume ataraxy attribute belief bring Carmot character conception conscious consists contrary contrast convictions cosmogonies course course of nature created creation definite deny distinction distinction Law dition Divine dogmas elements eternal truths evil existence express feeling finite spirit Free Beginnings ground hand highest principle holiness human idea infinite inner experience intuitions knowledge Kvil Lastly ligious meaning merely metaphysical mind mode moral laws natural philosophers nature nebular hypothesis not-I notion object once origin ourselves particular personality philosophy philosophy of religion pleasure position possible precepts predicate presuppose Problem of Evil proof propositions question realised reality reason recognise regard relation religion religious rigid theory sense simply soul stoicism suppose tenets theodicy theoretical theory therein things thought tion trinsic true uncon unconditioned universal laws valid worth
Page 92 - ... possible ?....' (xlviii): ' If the Divine Thought of the World is to have a realization other than that which it already has in the Divine Mind, this can only be by God's creating individual finite Spirits, by His causing to arise in them the cosmic thoughts in question as external perceptions .... and at this rate Creation may be defined as follows; God permitted the thought, which at first was only His, to become the thought of other Spirits.
Page 9 - Therefore, all proofs that God exists are pleas put forward in justification of our faith and of the particular way in which we feel that we must apprehend this highest principle.
Page 120 - F«TkBerfn±|8 to is present all at once to the eye of God. Then what is not really future, but only seems future in the object, will be perceived by God not as an uncertainty, but as something real, nor will its character as free be impaired thereby. In brief, a knowledge of what is free is possible, but a fore-knowledge of it is inconceivable. Further than this we cannot go, for we cannot construe to ourselves better than this that timeless imagination which is God's ; and so we must reckon in...
Page 62 - His personality does not require us to assume a reality outside Him and limiting Him, but only the production in Him of a world of ideas to which He finds Himself in contrast as to His own states.
Page 140 - It is incorrect," wrote Hermann Lotze, " to regard physical evil as something accessory and accidental. It does not come intermittently ; but, on the contrary, the whole animal creation is systematically based on the extermination of one creature by another, and on a cruelty typified in their instincts." 1 It might be argued that evil among men is their own fault. But let Professor Sanday become a biologist and study the natural history of insects and parasitic organisms ; and I question if his belief...
Page 159 - Moral laws embody the will of God. 2. Individual finite spirits are not products of nature, but are children of God. 3. Reality is more and other than the mere course of nature, it is a kingdom of God. We must explain these three propositions and examine their consequences.
Page 163 - P™^'a relation of piety between God and man, that this relation is ever a living one, and that through it alone the finite spirit ceases to be a mere dependent natural product. And, in the place of mere self-satisfaction as the highest good, there comes the hope of being loved by God. And this approval by the supreme spirit takes the place of the pride which claims to find a sufficient good in self-esteem.
Page 162 - BeinR. is an acknowledgment of the finite character and of the subjection of the personal spirit to the power and wisdom of God. And here we see the difference between Christianity and the prouder moral systems which pursue as their ideal the self-sufficiency and selfrespect of the wise man. On the other hand, this truth fortifies us against that depreciation of personality which consists in regarding it as a passing product of the processes (2) as a Being who 1 ' r
Page 174 - There remains therefore as the practical result of our redemption no more than the faith revealed, awl that frees us from the fear and misgiving of the creature, so far as it teaches us that all our ills are a Divine probation, and also that our entire earthly life is neither meaningless nor an irrevocable last, but an epoch of preparation, of the sins committed during which we are by the Divine grace absolved in a manner which, as a matter of theory, we can not in the least define1.