From Reformation to Reformation

THESIS XXVII: Hitherto the commanding principium: the executing principium follows, which is the power of God, whereby God is able to...

THESIS XIX: In the Scripture there are various names for the divine will, which nevertheless indicate concepts, diverse to us, of...

THESIS XVIII: The principium commanding action is the will, whereby God wills Himself of Himself, and beyond Himself all things because...

THESIS XIV: Hitherto the divine properties of the first class: Of the second class are those that are applicable to God in such a way...

THESIS XI: Immutability is a property of God, which excludes from God all possibility of mutation: 1. with respect to existence; 2. ...

THESIS VI: The Properties of the divine nature, or essence, are GOD’S essential attributes, whereby the truth and majesty of the divine...

THESIS I: Hitherto the προλεγόμενα/Prolegomena of Christian Theology: now follows the explication of the body of Theology itself by...

Thesis I: The knowledge of God is defined. Thesis II: God is described. Explanation: 1. The description of God is confirmed. 2. The...

Among the more recent Anthropomorphites, our AUTHOR names theoretically Vorstius, who in his notis on Disputation III de Deo, pages 199-203, thinks that in the future age, when we shall no longer be flesh and blood, but ἰσάγγελοι, angel-like,[1] and spiritual, we are going to see God; which opinion he sets over against that of others, who speak here of the vision of the mind only, not of the eyes, or of an internal, not external, and true contemplation. And he believes that t

The Anthropomorphites state the contrary, called Anthropomorphites after their error, because the attribute to the highest God μορφὴν ἀνθρώπου, the form of a man; of which sort were the Ancient Audian Monks, followers of Audius or Audæus; they lived in the fourth Century, originating in Mesopotamia.[1] AUGUSTINE, in his de Hæresibus, chapter L, relates concerning them: “Those that they called Audians (and Epiphanius maintains that they appeared to be schismatics, not heretics

The Rationale of Scripture is added, with an argument sought from the highest Perfection of God, which by no means admits corporeal Extension; but pronounces God to be without all matter. For, since all matter is extended, and every extended thing has parts, is composite, divisible, liable to change, which is not able to conceive motion unless impelled by another, nor to restrain motion, but is necessarily moved according to the manner of the external impulse; Body and matte

But when we say that God is Spirit with respect to Essence, we speak with the Scripture , which not only Hypostatically makes use of the term Spirit for God, to designate the third Person of the Trinity, but also thus designates God Essentially considered, John 4:24, πνεῦμα ὁ Θεός, God is a Spirit , supplying ἐστί/ is . For the verb ζητεῖ, He seeketh , is not to be supplied out of verse 23, as Socinus maintains, opera , tome 2, page 439 b , “The Greek Codex,” says he, “

In the Description of God just given the Nature or Essence of God occurs first to be considered: our AUTHOR advises that this is ascribed to God with good reason ; and there is to be no scrupulous abstention from these terms. He thus advises obviously against the Antitrinitarians , who contend, as MARESIUS [1] observes in his Systemate Theologico , common place II, § 4, page 47, that these words are used profanely and incorrectly of God. And indeed, 1. not only was this

It is also able to be noted, what we said concerning the impossibility of a perfect Definition of God, against those that go overboard in commending the Definition of God by which He is called the most perfect Being , which our AUTHOR says is actually a most imperfect Definition ; since, 1. only the more remote Genus is here given, and it is not clearly determined whether by this Being is understood Substance or Accident; and, if Substance, whether Spirit or Body? 2. When It

And that is what in the second place in this § our AUTHOR proves, that the divine Essence is not able to be fully comprehended by us . Which, α. is evident from Experience, with the consent of the ancient Philosophers firmly established; to which pertains that which CICERO narrates concerning the Philosopher Simonides , [1] book I de Natura Deorum , chapter XXII, “When the tyrant Hiero [2] asked, what or of what sort is God, requested one day for himself for the sake of

God is not able to be Perfectly defined, as one being measured according to the rules of Logic ; because, α. He is not composed of Parts; for what is defined, as existing in the category of substance, is composed of a substantial genus and a form or substantial difference, characterized by which difference an Entity is differentiated from, and specific with respect to, its genus: but God is simple, free from composition. β. Neither does He admit a Univocal categorical Genus

Concerning the Insanity of the ancient Atheism and the Impiety of the new Atheism, consult LEYDEKKER, [1] in his Veritate Euangelica triumphante , tome I, book II, chapters III, IV. The Insanity of Atheism is briefly and palpably demonstrated by GERARDUS VAN AALST [2] in his præfatione ante Explicationem Parabolæ de Satore , * 1-4. Concerning Atheism , see STAPFER laboriously discoursing in his Theologicæ polemicæ , tome 2, chapter VI, pages 586-741, in which, 1. he g

GROTIUS, in de Veritate Christianæ Religionis , book I, § 2, 7, evinces that there is a God . SPANHEIM the Younger in his tractate, which is called l’Athée convaincu en quatre Sermons sur Psalm 14:1, with remarkable ability gives proof of the Existence of God against the Atheists , making use of these arguments: α. From the history of the Church, handed down to posterity in Sacred Scripture. For, if there is no God, 1. There was never a divine Vision or Revelation, never P

γ. Finally, the Third Class of Testimonies for the Existence of God is sought from Sacred Scripture , in which God has most clearly revealed Himself to the conviction of all. There the voice of God, testifying concerning Himself, and calling all to reverent attention, is heard, Isaiah 1:2; 45:5-7; Jeremiah 31:35: and what words God speaks there concerning Himself and His Existence, He confirms, through repeated Apparitions, which are related in the same place: through the mos

4. One may add extraordinary Events , whether they be miracles exceeding the powers of nature, or the marvelous revolutions of the greatest empires, or even remarkable manifestations of divine justice in the punishment of sins, in which one ought with astonishment to notice the finger of God, especially if in this manner ancient prophecies also obtain their fulfillment. 5. Neither is the marvelous Direction of Chance Occurrences to be omitted, which requires us to ascend to