III. Methods of determining the divine Attributes.
We have seen that the existence of God is a first truth. It is presupposed in all human thinking, and is more or less consciously recognized by all men. This intuitive knowledge of God we have seen to be corroborated and explicated by arguments drawn from nature and from mind. Reason leads us to a causative and personal Intelligence upon whom we depend. This Being of indefinite greatness we clothe, by a necessity of our thinking, with all the attributes of perfection. The two great methods of determining what these attributes are, are the Rational and the Biblical.
1. The Rational method. This is threefold:—(a) the via negationis, or the way of negation, which consists in denying to God all imperfections observed in created beings; (b) the via eminentiæ, or the way of climax, which consists in attributing to God in infinite degree all the perfections found in creatures; and (c) the via causalitatis, or the way of causality, which consists in predicating of God those attributes which are required in him to explain the world of nature and of mind.
This rational method explains God's nature from that of his creation, whereas the creation itself can be fully explained only from the nature of God. Though the method is valuable, it has insuperable limitations, and its place is a subordinate one. While we use it continually to confirm and supplement results otherwise obtained, our chief means of determining the divine attributes must be
2. The Biblical method. This is simply the inductive method, applied to the facts with regard to God revealed in the Scriptures. Now that we have proved the Scriptures to be a revelation from God, inspired in every part, we may properly look to them as decisive authority with regard to God's attributes.
The rational method of determining the attributes of God is sometimes said to have been originated by Dionysius the Areopagite, reputed to have been a judge at Athens at the time of Paul and to have died AD 95. It is more probably eclectic, combining the results attained by many theologians, and applying the intuitions of perfection and causality which lie at the basis of all religious thinking. It is evident from our previous study of the arguments for God's existence, that from nature we cannot learn either the Trinity or the mercy of God, and that these deficiencies in our rational conclusions with respect to God must be supplied, if at all, by revelation. Spurgeon, Autobiography, 166—“The old saying is 'Go from Nature up to Nature's God.' But it is hard work going up hill. The best thing is to go from Nature's God down to Nature; and, if you once get to Nature's God and believe him and love him, it is surprising how easy it is to hear music in the waves, and songs in the wild whisperings of the winds, and to see God everywhere.” See also Kahnis, Dogmatik, 3:181.
IV. Classification of the Attributes.
The attributes may be divided into two great classes: Absolute or Immanent, and Relative or Transitive.
By Absolute or Immanent Attributes, we mean attributes which respect the inner being of God, which are involved in God's relations to himself, and which belong to his nature independently of his connection with the universe.
By Relative or Transitive Attributes, we mean attributes which respect the outward revelation of God's being, which are involved in God's relations to the creation, and which are exercised in consequence of the existence of the universe and its dependence upon him.
Under the head of Absolute or Immanent Attributes, we make a three-fold division into Spirituality, with the attributes therein involved, namely, Life and Personality; Infinity, with the attributes therein involved, namely, Self-existence, Immutability, and Unity; and Perfection, with the attributes therein involved, namely, Truth, Love, and Holiness.
Under the head of Relative or Transitive Attributes, we make a three-fold division, according to the order of their revelation, into Attributes having relation to Time and Space, as Eternity and Immensity; Attributes having relation to Creation, as Omnipresence, Omniscience, and Omnipotence; and Attributes having relation to Moral Beings, as Veracity and Faithfulness, or Transitive Truth; Mercy and Goodness, or Transitive Love; and Justice and Righteousness, or Transitive Holiness.
This classification may be better understood from the following schedule:
1. Absolute or Immanent Attributes:
A. Spirituality, involving (a) Life, (b) Personality.
B. Infinity, involving (a) Self-existence, (b) Immutability, (c) Unity.
C. Perfection, involving (a) Truth, (b) Love, (c) Holiness.
2. Relative or Transitive Attributes:
A. Related to Time and Space—(a) Eternity, (b) Immensity.
B. Related to Creation—(a) Omnipresence, (b) Omniscience, (c) Omnipotence.
C. Related to Moral Beings—(a) Veracity, (b) Mercy, (c) Justice.
It will be observed, upon examination of the preceding schedule, that our classification presents God first as Spirit, then as the infinite Spirit, and finally as the perfect Spirit. This accords with our definition of the term God (see page 52). It also corresponds with the order in which the attributes commonly present themselves to the human mind. Our first thought of God is that of mere Spirit, mysterious and undefined, over against our own spirits. Our next thought is that of God's greatness; the quantitative element suggests itself; his natural attributes rise before us; we recognize him as the infinite One. Finally comes the qualitative element; our moral natures recognize a moral God; over against our error, selfishness and impurity, we perceive his absolute perfection.
It should also be observed that this moral perfection, as it is an immanent attribute, involves relation of God to himself. Truth, love and holiness, as they respectively imply an exercise in God of intellect, affection and will, may be conceived of as God's self-knowing, God's self-loving, and God's self-willing. The significance of this will appear more fully in the discussion of the separate attributes.
Notice the distinction between absolute and relative, between immanent and transitive, attributes. Absolute = existing in no necessary relation to things outside of God. Relative = existing in such relation. Immanent = “remaining within, limited to, God's own nature in their activity and effect, inherent and indwelling, internal and subjective—opposed to emanent or transitive.” Transitive = having an object outside of God himself. We speak of transitive verbs, and we mean verbs that are followed by an object. God's transitive attributes are so called,