sons
—
a
doctrine
which
is
not
new
in
the
Church,
as
witness
the
"
spermatic
Word
**
of
Greek
theol-
ogy,
and
the
Spirit
of
God
in
his
cosmic
and
redemp-
tive
agency.
The
influence
of
the
modern
emphasis
upon
the
divine
immanence
is
evident
in
several
directions.
(1
)
Through
the
inunanent
teleology
dis-
closed
in
the
evolutionary
process
the
teleological
argument
is
reinstated
in
an
unimpeachable
form.
(2)
The
distinction
between
the
natural
and
the
supernatural
is
not
obUterated,
but
the
natural
is
fully
conceived
only
in
relation
to
its
supernatural
cause:
the
natural
is
the
constant
method
of
the
divine
purpose,
and
the
supernatural
discloses
itself
in
and
by
means
of
the
natural.
Special
providence
and
even
miracles
are
referred
to
the
same
divine
causality.
An
ordinary
event
is
as
divine
as
a
miracle
(B.
P.
Bowne,
Theism,
New
York,
1902).
(3)
Since
the
nature
of
man
is
grounded
in
God,
life
in
imion
with
God
is
not
something
alien
or
grafted
on
to
his
nature,
but
is
the
realization
of
what
is
essential
and
indissoluble
in
God's
purpose
for
him
(D.
W.
Simon,
Redemption
of
Marty
Edin-
burgh,
1889;
A.
H.
Strong,
Christ
in
Creation
and
Ethical
Monism,
Philadelphia,
1899).
(4)
In
the
light
of
the
immanence
of
God
a
restatement
of
doctrine
has
been
necessitated
concerning
revela-
tion,
the
Trinity,
creation,
providence,
sin,
incarna-
tion,
atonement,
and
the
Christian
life
(A.
H.
Strong,
Systematic
Theology,
passim,
Philadelphia,
1907).
The
doctrine
of
immanence
does
not
detract
from
the
truth
of
transcendence
involved
in
ethical
monism,
since
transcendence
signifies
that
the
ful-
ness
of
the
divine
life
is
not
exhausted
in
any
finite
expression
of
it,
but,
distinct
from
the
world,
is
itself
free
intelligence
and
power
(J.
R.
Illingworth,
The
Divine
Immanence
j
London,
1898;
B.
P.
Bowne,
Immanence
of
God,
ib.
1905).
Neither
English
nor
American
thought
has
added
anything
essential
to
Lotze's
presentation
of
the
divine
personality
(J.
R.
Illingworth,
Personality,
Human
and
Divine,
Lon-
don,
1894;
H.
Rashdall,
Doctrine
and
Development,
pp.
268
sqq.,
ib.
1898
;
Mikrokosmus,
Leipsic,
1856-58;
Eng.
transl.,
Microcosmus,
2
vols.,
Edin-
burgh,
1885).
The
Fatherhood
of
God
is
the
well-nigh
universal
term
to
describe
the
relation
of
God
to
men.
This
position
has
been
reached
(1)
by
a
6.
Father-
return
to
the
point
of
view
of
Jesus'
hood
teaching
and
his
own
personal
attitude
of
God.
toward
God,
(2)
by
an
increasing
eth-
ical
interpretation
of
the
divine
nature
—
in
this
particular
respect
led
by
Universalists
and
Unitarians
(qq.v.),
and
(3)
by
a
juster
appreciation
of
the
worth
of
the
individual
life.
Fatherhood
has
indeed
been
restricted
to
God's
relation
to
the
regen-
erate,
on
the
ground
that
man's
natural
relation
to
God
was
legal
and
servile,
and
that
sonship
and
adoption
resulted
from
redemption
and
regenera-
tion
(R.
S.
Candlish,
The
Fatherhood
of
God,
Edin-
burgh,
1865).
This,
however,
ignores
the
fact
tliat
man's
essential
nature
was
constituted
for
the
filial
relation.
Since
man
was
made
in
the
image
of
God,
and
Christ
not
only
has
revealed
the
true
meaning
of
sonship,
but
is
himself
the
way
to
its
realization.
Fatherhood
exhausts
all
the
natural
and
redemptive
relation
of
God
to
men
(W.
N.
Clarke,
Can
I
Believe
in
God
the
Father?
New
York,
1899;
T.
S.
Lidgett,
The
Fatherhood
of
God,
Edinburgh,
1902;
J.
Orr,
Progress
of
Dogma,
London,
1903).
If,
finally,
all
the
divine
attributes
and
activities
are
crowned
in
Fatherhood,
even
sovereignty,
omnipotence,
jus-
tice,
election,
and
grace
are
interpreted
by
it
(A.
M.
Fairbairn,
Place
of
Christ
in
Modem
Theology,
New
York,
1893;
cf.
W.
Sanday,
DB,
ii.
205-215).
For
English
and
American
conceptions
of
the
Trinity
as
affecting
the
idea
of
God,
see
Trinity.
C.
A.
Beckwith.
Biblioqrapht:
For
the
Biblical
conception
of
Ciod
con-
sult
the
works
given
under
Biblical
Theoloot,
particu-
larly
those
of
SchultB
and
Beyschlag.
On
the
develop-
ment
of
the
idea
in
general
consult:
K.
R.
Hagcnbach,
Hiat.
of
Doctrine,
ed.
H.
B.
Smith.
New
York.
1861-62;
R.
Rainy.
Delivery
and
Development
of
Christian
Doc-
trine,
Edinburgh.
1874;
A.
V.
G.
Allen.
Continuity
of
Christian
Thought,
Boston,
1884;
T.
C.
Crippen,
Iniro-
duction
to
Hist,
of
Christian
Doctrine,
Edinburgh.
1884;
E.
Hatch,
Influence
of
Greek
Ideas
and
Usages
upon
the
Christian
Church,
London,
1892;
also
the
sections
in
the
various
works
upon
church
history
which
deal
with
the
history
of
doctrine,
and
the
works
upon
the
history
of
dogma,
such
as
those
of
Harnack
and
Dorner.
For
modem
treatment
consult:
J.-B.
Bossuet,
Traitl
de
la
connaissance
de
Dieu
el
de
soi-mt^me,
Paris,
1722;
S.
Charnock,
Discourses
upon
the
Existence
and
Attributes
of
Ood,
often
printed,
e.g.,
2
vols.,
New
York,
1874
(a
classic);
R.
S.
Candlish,
Fatherhood
of
Ood,
London,
1870;
A.
Gratry,
De
la
connaissance
de
Dieu,
2
vols.,
Paris,
1873,
Eng.
transl..
Guide
to
the
Knowledge
of
God,
Boston,
1892;
J.
Senglcr,
Die
Idee
Gottea,
2
vols..
Heidel-
berg,
1845-52
(vol.
i.
historical,
vol.
ii.
dogmatic);
H.
Ulrici,
GoU
und
die
Natur,
Leipsic,
1875:
E.
Mulford.
Re-
ptMic
of
God,
chaps,
i.-ii.,
Boston,
1881;
S.
Harris,
Sdf-
Rti^elation
of
God,
New
York.
1887;
J.
S.
Candlish.
Chris-
tian
Doctrine
of
God,
New
York,
1891;
P.
H.
Steenstra.
The
Being
of
God
as
Unity
and
Trinity,
New
York,
1891;
J.
A.
Beet,
Through
Christ
to
God,
London,
1892;
E.
M.
Caro,
VldH
de
Dieu
et
ses
nouveaux
critiqtuts,
Paris,
1894;
A.
M.
Fairbairn,
The
Placx
of
Christ
in
Modem
Tfuology,
London,
1896;
G.
d'Alviella.
Origin
and
Growth
of
the
Conception
of
God,
ib.
1897;
J.
Royce,
The
Conception
of
God,
New
York,
1897;
R.
RochoU,
Der
chrisUiche
Gottethegriff,
Guttingen,
1900;
J.
A.
Leighton,
Typical
Modem
Conceptions
of
God,
London,
1901;
E.
A.
Reed,
Idea
of
God
in
Relation
to
Theology,
Chicago,
1902;
B.
P.
Bowne.
The
Immanence
of
God,
Boston,
1905;
8.
Chad-
wick,
Humanity
and
God,
New
York.
1905;
W.
H.
Gilles-
pie.
The
Argument
a
priori
for
the
Being
and
Attributes
of
the
Lord
God,
Edinburgh,
1906;
F.
Ballard.
Theomonism
True;
God
and
the
Universe
in
Modem
Light,
London.
1906;
W.
R.
Inge,
Personal
Idealism
and
Mysticism,
lec-
ture
i.,
New
York,
1907;
P.
Lobstein,
Etudes
sur
la
doc-
trine
chretienne
de
Dieu,
Paris,
1907.
Consult
also
the
systems
of
theology
in
the
works
of
Buel,
Clark,
Dabney,
Dorner,
Gerhart,
Hodge,
Jacob.
Mi
ley,
Shedd,
Smith,
Strong,
etc.;
H.
W.
Gevatken,
The
Knowledge
of
God,
Edinburgh,
1906.
GODEAU,
g6"d6',
ANTOINE:
Bishop
of
Grasse,
and
then
of
Vence;
b.
at
Dreux
(45
m.
w.
of
Paris),
in
the
diocese
of
Chartres,
1605;
d.
at
Vence
(14
m.
n.e.
of
Grasse)
Apr.
21,
1672.
He
devoted
himself
first
to
poetry,
but
later
entered
the
clergy
and
be-
came
bishop
of
Grasse
in
1636
and
afterward
of
Vence.
At
the
conventions
of
the
clergy
in
1645
and
1655
he
attacked
the
Jesuit
system
of
ethics.
He
wrot«
Histoire
de
V^glise
depuis
le
commencement
du
monde
jusqu'a
la
fin
du
neuvieme
sitcle
(5
vols.,
Paris,
1653-78),
Version
expUquCe
du
Nouvean
Testament
(2
vols.,
1668),
Les
Psaumes
de
Da
rid,
traduUs
en
vers
fram^ais
(1649),
biographies
of
Paul,
Augustine,
Carlo
Borromeo,
Fastes
de
I'^glise,
a
poem
of
15,000
verses,
and
other
works.
(C.
Pfender.)
