therefore limited and defined in such a sense as to render knowledge of him possible.

Versus Mansel, Limitations of Religious Thought, 75-84, 93-95; cf. Spinoza: ?Omnis determinatio est negatio;? hence to define God is to deny him. But we reply that perfection is inseparable from limitation. Man can be other than he is: not so God, at least internally. But this limitation, inherent in his unchangeable attributes and personal distinctions, is God?s perfection. Externally, all limitations upon God are self-limitations, and so are consistent with his perfection. That God should not be able thus to limit himself in creation and redemption would render all self-sacrifice in him impossible, and so would subject him to the greatest of limitations. We may say therefore that God?s

1. Perfection involves his limitation to

(a) personality,

(c) righteousness;

2. Revelation involves his self-limitation in

(c) preservation.

(d) government.

(e) education of the world:

3. Redemption involves his infinite self-limitation in the

(a) person and

(b) work of Jesus Christ: see A. H. Strong, Christ in Creation, 87. ? 101, and in Bap. Quar. Rev.. Jan. 1891:521-532.

Bowne, Philos. of Theism, 135 ? The infinite is not the quantitative all; the absolute Is not the unrelated Both absolute and infinite mean only the independent ground of things.? Julius Muller, Doct. Sin, Introduc., 10 ? ?Religion has to do, not with an Object that must let itself be known because its very existence is contingent upon its being known, but with the Object in relation to whom we are truly subject, dependent upon him, and waiting until he manifest himself.? James Martineau, Study of Religion, 1:346 ? ?We must not confound the infinite with the total ...The self-abnegation of infinity is but a form of self-assertion, and the only form. in which it can reveal itself However instantaneous the omniscient thought, however sure the almighty power, the execution has to be distributed in time, and must have an order of successive steps; on no

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