for
the
history
of
dogma
lies
in
the
fact
that
he
be-
longed
to
the
Augustinian
reaction
at
the
end
of
the
Middle
Ages
which,
by
a
revival
of
the
Augustinian
monism
of
grace,
tried
to
combat
the
Semi-Pela-
gianism
and
Pelagianism
of
the
time
and
justifica-
tion
by
works.
His
literary
works
remained
long
unknown.
His
chief
work,
De
lihertate
Christiana,
which
was
written
in
1473,
appeared
in
print
only
in
1521.
The
work
which
gives
his
most
mature
thought
is
Dialogus
de
quatixwr
error
ibus
circa
legem
evangdicam
exortis,
which
was
printed
probably
in
1523.
(Otto
Clemen.)
Bibliography:
O.
Clemen.
Johann
Pupper
von
Goch.
I^ip-
sic,
1S96;
a
very
complete
treatment
will
be
found
in
C.
UUmann,
Reformern
before
the
Reformation,
i.
17-157,
where
the
earlier
literature
is
fully
given.
I.
Name
and
General
Conception.
II.
The
God
of
Scripture.
Old
Testament:
Ethical
Conception
(5
1).
New
Testament:
Fatherhood
of
God
(§2).
Attributes
of
God
($3).
III.
The
Doctrine
of
God
in
Christian
Theology.
Dependence
upon
Pre-Christian
Thought
(J
1).
Platonism
((
2).
GOD.
Alexandrian
Judaism
($
3).
Gnosticism
($
4).
Post-Apostolic
Theologians
(5
5).
Augustine
($
6).
Scotus
Erigena
(f
7).
The
Scholastic
Philosophers
($8).
The
Mystics
(f
9).
The
Reformers
(5
10).
Leibnitx
and
Wolff
($11).
Kant
andFicht«(S12).
Hegel
(S
13).
Post-Hegelian
Philosophers
($
14).
Schleiermacher
($
15).
Modern
Tendencies
(§16).
IV.
In
Engli.sh
and
American
Theology.
The
Deistic
Period
in
England
(5
1).
Tlie
Same
Period
in
America
($
2).
Nineteenth-Century
Developments
(§3).
Theiatic
Arguments
(§
4;.
Immanence
(§5).
Fatherhood
of
God
(f
6).
L
Name
and
General
Conception:
Though
the
reality
of
God's
existence
is
the
most
certain
of
all
truths
to
the
Christian,
it
follows
from
the
nature
of
the
case
that
a
thoroughly
satisfactory
defini-
tion
of
the
idea
of
God
can
never
be
reached.
A
logical
definition
requires
the
use
of
genus
and
differentia,
which
are,
of
course,
absent
in
the
case
of
God;
nor
can
he
be
subsumed
in
the
same
genus
with
other
things.
Nevertheless,
the
religions
of
the
world
have
succeeded
in
reaching
quite
dis-
tinct
conceptions
of
one
or
more
gods
without
strict
definitions.
All
of
them,
even
the
lowest,
include
in
their
idea
of
God
that
he
is
a
being
endowed
with
power
over
men
and
nature.
A
certain
spiritual
character
is
attributed
to
him
by
the
fact
of
his
invisibility;
but
the
religious
conception
of
God
includes
especially
the
idea
of
a
will
by
which
he
acts
on
men.
The
more
developed
reUgions
con-
ceive
this
will
as
almighty,
and
refer
the
original
being
of
all
things
to
its
operation.
The
most
important
element,
however,
according
to
Chris-
tian
revelation,
is
the
ethical
nature
of
that
will
as
the
absolute
good,
determining
the
development
of
the
world
toward
good
ends.
11.
The
God
of
Scripture:
The
Old
Testament
revelation
is
peculiar
for
its
conception
of
God
as
wholly
and
from
the
beginning
standing
in
an
ethical
relation
to
humanity,
and
espe-
I.
Old
Tes-
cially
to
his
people
Israel.
It
does
tament:
not
begin
with
theoretical
specula-
Ethical
tions
as
to
his
existence
and
nature.
Conception,
but
with
his
moral
claims,
his
promises,
and
the
proclamation
to
his
people
of
his
acts.
The
fear
of
him
is
based
upon
his
abso-
lute
ethical
exaltation,
which
repels
and
condemns
all
that
is
morally
unclean.
The
proper
name
of
the
covenant
God
is
Yahweh
(q.v.).
The
exposition
of
the
name
in
Ex.
iii.
14
expresses
not
merely
the
general
anrf
abstract
being
of
God,
but
the
immu-
tability
of
that
being,
and
in
its
independence
of
anything
beyond
itself
God's
character
as
a
spirit
comes
out
clearly
—
a
personal
spirit,
as
distin-
guished
from
a
force
of
nature.
This
spirit
appears
as
the
creative
and
motive
principle
of
all
life
in
the
world,
figured
as
a
breath
or
wind
(Ps.
civ.
29,
30),
especially
of
human
life,
originally
breathed
into
man
by
God
(Gen.
ii.
7;
Job
xxxiii.
4;
Eccl.
xii.
7).
The
infinite
fulness
of
power
and
majesty
comprised
in
God
and
displayed
in
the
revelation
of
his
will
and
power
is
expressed
by
the
plural
form
Elohim,
used
as
it
is
in
connection
^ith
the
strictest
monotheistic
views.
With
the
belief
in
the
divine
holiness
is
associated
from
the
beginning
the
thought
of
a
revelation
of
divine
grace
and
love.
God
chooses
Israel
to
be
his
people,
redeems
them
from
bondage,
and
on
this
ground
requires
from
them
obedience
to
his
law.
In
virtue
of
the
rela-
tion
in
which
he
thus
stands
to
the
people,
and
espe-
cially
to
the
theocratically
chosen
king
(II
Sam.
vii.;
Ps.
ii.),
to
which
a
filial
obedience
and
confidence
are
supposed
to
correspond
on
their
side,
he
deigns
to
be
called
their
Father
(Ex.
iv.
22;
Deut.
xxxii.
6;
Hos.
xi.
1;
Isa.
Ixiii.
16).
The
idea
of
the
unity
of
God
receives
a
practical
application
from
the
first;
Yahweh
alone
is
to
be
recognized
and
wor-
shiped
as
God,
and
loved
with
the
whole
heart
(Ex.
XX.
2
sqq.;
Deut.
vi.
4,
5);
and
the
universal
dominion
of
the
One
God
is
everywhere
proclaimed
as
a
fimdamental
truth.
It
is,
then,
this
ethical-
religious
view
of
God
and
his
relation
to
Israel
and
to
humanity
in
general,
together
with
the
doctrine
of
the
kingdom
which
he
foimds,
and
not
any
ab-
stract
conception
of
the
unity
of
God,
that
forms
the
essential
characteristic
of
the
Old
Testament
revelation.
The
New
Testament
revelation
is
characterized
by
the
fact
that
God
now
reveals
himself
in
the
highest
and
fullest
sense
as
a
father
to
all
those
who
share
in
his
salvation
or
are
members
of
his
king-
dom,
and
in
the
most
absolute
and
perfect
way
as
the
father
of
Jesus
Christ.
On
this
2.
New
Tes-
relation
of
sonsliip
is
based
the
free,
tament:
confident
access
to
God
and
enjoyment
Fatherhood
of
his
love
and
all
tlie
blessings
con-
of
God.
nectcd
with
it;
and
the
children
are
required
to
resemble
their
father
in
character
(Matt.
v.
9,
16,
44).
While
in
the
Old
Testament
Israel
taken
as
a
whole
sometimes
appears
as
a
son,
here
God's
relation
is
to
the
indi-
vidual;
although
this
fact
does
not
interfere
with