everlasting ?I AM? (Morris, Philosophy and Christianity, 128); ?I AM? implies both personality and presence. <460211>1 Corinthians 2:11 ? ?the things of God none knoweth, save the Spirit of God?; <490109>Ephesians 1:9 ? ?good pleasure which he purposed?; 11 ? ?the counsel of his will.? Definitions of personality are the following: Boethius ? ?Persona est animal rationalis individua substantia? (quoted in Dorner, Glaubenslehre, 2:415). F. W. Robertson, Genesis 3 ? ?Personality ? self-consciousness, will, character.? Porter, Human Intellect, 626 ? ?Distinct subsistence, either actually or latently self-conscious and self- determining.? Harris, Philos. Basis of Theism: Person ?being, conscious of self, subsisting in individuality and identity, and endowed with intuitive reason, rational sensibility, and free-will.? See Harris, 98, 99, quotation from Mansel ? ?The freedom of the will is so far from being, as it is generally considered, a controvertible question in philosophy, that it is the fundamental postulate without which all action and all speculation, philosophy in all its branches and human consciousness itself, would be impossible.?

One of the most astounding announcements in all literature is that of Matthew Arnold, in his ?Literature and Dogma,? that the Hebrew Scriptures recognize in God only ?the power, not ourselves, that makes for righteousness? = the God of pantheism. The ?I AM? of <020314>Exodus 3:14 could hardly have been so misunderstood, if Matthew Arnold had not lost the sense of his own personality and responsibility. From free will in man we rise to freedom in God ? ?That living Will that shall endure, When all that seems shall suffer shock.? Observe that personality needs to be accompanied by life ? the power of self-consciousness and self- determination needs to be accompanied by activity ? in order to make up our total idea of God as Spirit. Only this personality of God gives proper meaning to his punishments or to his forgiveness. See Bibliotheca Sacra, April, 1884:217-233; Eichhorn, die Personlichkeit Gottes.

Illingworth, Divine and Human Personality, 1:25, shows that the sense of personality has had a gradual growth; that its pre-Christian recognition was imperfect; that its final definition has been due to Christianity. In 29- 53, he notes the characteristics of personality as reason, love, will. The brute perceives; only the man apperceives, e.g., recognizes his perception as belonging to himself. In the German story, Dreiauglein, the three-eyed child, had besides her natural pair of eyes one other to see what the pair did, and besides her natural will had an additional will to set the first to going right. On consciousness and self-consciousness, see Shedd, Dogmatic Theology, 1:179-189 ? ?In consciousness the object is another substance than the subject; but in self-consciousness the object is the same

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