doctrine of the Trinity; for, while this doctrine holds to the existence of hypostatical, or personal, distinctions in the divine nature, it also holds that this divine nature is numerically and eternally one.

Polytheism is man?s attempt to rid himself of the notion of responsibility to one moral Lawgiver and Judge by dividing up his manifestations, and attributing them to separate wills. So Force, in the terminology of some modern theorizers, is only God with his moral attributes left out. ?Henotheism? (says Max Muller, Origin and Growth of Religion, 285) ?conceives of each individual god as unlimited by the power of other gods. Each is felt, at the time, as supreme and absolute, notwithstanding the limitations which to our minds must arise from his power being conditioned by the power of all the gods.?

Even polytheism cannot rest in the doctrine of many gods, as an exclusive and all-comprehending explanation of the universe. The Greeks believed in one supreme Fate that ruled both gods and men. Aristotle: ?God, though he is one, has many names, because he is called according to states into which he is ever entering anew.? The doctrine of God?s unity should teach men to give up hope of any other God, to reveal himself to them or to save them. They are in the hands of the one and only God, and therefore there is but one law, one gospel, one salvation; one doctrine, one duty, one destiny. We cannot rid ourselves of responsibility by calling ourselves mere congeries of impressions or mere victims of circumstance. As God is one, so the soul made in God?s image is one also. On the origin of polytheism, see articles by Tholuck, in Bib. Repos., 2:84, 246, 441, and Max Muller, Science of Religion, 124.

Moberly, Atonement and Personality, 83 ? ?The Alpha and Omega, the beginning and end and sum and meaning of Being, is but One. We who believe in a personal God do not believe in a limited God. We do not mean one more, a bigger specimen of existences, amongst existences. Rather, we mean that the reality of existence itself is personal: that Power, that Law, that Life, that Thought, that Love, are ultimately, in their very reality, identified in one supreme, and that necessarily a personal Existence. Now such supreme Being cannot be multiplied: it is incapable of a plural: it cannot be a generic term. There cannot be more than one all-inclusive, more than one ultimate, more than one God. Nor has Christian thought, at any point, for any moment, dared or endured the least approach to such a thought or phrase as ?two Gods.? If the Father is God, and the Son God they are both the same God wholly, unreservedly. God is a particular, an unique, not a general, term. Each is not only God, but is the very same ?singularis unicus et totus Deus.? They are not both

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