THE NEW SCHAFF-HERZOG
sons — a doctrine which is not new in the Church, as witness the " spermatic Word " of Greek theology, and the Spirit of God in his cosmic and redemptive agency. The influence of the modern emphasis upon the divine immanence is evident in several directions. (1) Through the immanent teleology disclosed in the evolutionary process the teleological argument is reinstated in an unimpeachable form.
(2) The distinction between the natural and the supernatural is not obliterated, 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 union 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 Man, Edinburgh, 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 revelation, the Trinity, creation, providence, sin, incarnation, 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 fulness 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, 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, London, 1894; H. Rashdall, Doctrine and Development, pp. 268 sqq., ib. 1898 ; Mikrokosmus, Leipsic, 1856-58; Eng. transl., Microcosmus, 2 vols., Edinburgh, 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 ethical 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 regenerate, on the ground that man's natural relation to God was legal and servile, and that sonship and adoption resulted from redemption and regeneration (R. S. Candlish, The Fatherhood of God, Edinburgh, 1865). This, however, ignores the fact that 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, justice, election, and grace are interpreted by it (A. M. Fairbairn, Place of Christ in Modern 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.
Bibliography: For the Biblical conception of God consult the works given under Biblical Theology, particularly those of Schultz and Beyschlag. On the development of the idea in general consult: K. R. Hagenbach, Hist, of Doctrine, ed. H. B. Smith, New York, 1S61-62; R. Rainy, Delivery and Development of Christian Doctrine, Edinburgh, 1874; A. V. G. Allen, Continuity of Christian Thought, Boston, 1884; T. C. Crippen, Introduction 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 modern treatment consult: J.-B. Bossuet, Traitt de La connaissance de Dieu et de soi-meme, Paris, 1722; S. Charnock, Discourses upon the Existence and Attributes of God, often printed, e.g., 2 vols., New York, 1874 (a classic); R. S. Candlish, Fatherhood of God, London, 1870; A. Gratry, De la connaissance de Dieu, 2 vols., Paris, 1873, Eng. transl., Guide to the Knowledge of God, Boston, 1892; J. Sengler, Die Idee Gottes, 2 vols., Heidelberg, 1845-52 (vol. i. historical, vol. ii. dogmatic); H. TJlrici, Gott und die Natur, Leipsic, 1875; E. Mulford, Republic of God, chaps, i.-ii., Boston, 1881; S. Harris, Self- Revelation of God, New York, 1887; J. S. Candlish, Christian 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, L'Idee de Dieu et ses nouveaux critiques, Paris, 1894; A. M. Fairbairn, The Place of Christ in Modern Theology, 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. Rocholl, Der christlkhe Gottesbegriff, Gottingen, 1900; J. A. Leighton, Typical Modern 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; S. Chadwick, Humanity and God, New York, 1905; W H. Gillespie, The Argument a priori for the Being and Attributes of the Lord God, Edinburgh, 1906; F. Ballard, Theomonism True; God and the Universe in Modern Light, London, 1906; W. R. Inge, Personal Idealism and Mysticism, lecture i., New York, 1907; P. Lobstein, Etudes sur la doctrine chretienne de Dieu, Paris, 1907. Consult also the systems of theology in the works of Buel, Clark, Dabney, Dorner, Gerhart, Hodge, Jacob, Miley, Shedd, Smith, Strong, etc.; H. W Gevatken, The Knowledge of God, Edinburgh, 1906.
GODEAU, go"do', 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 became 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 wrote Histoire de I'Eglise depuis le commencement du monde jusqu'a la fin du neuvieme siecle (5 vols., Paris, 1653-78), Version expliquce du Noureau Testament (2 vols., 1668), Les Psaumes de David, traduits en vers francais (1649), biographies of Paul, Augustine, Carlo Borromeo, Fastes de I'eglise, a poem of 15,000 verses, and other works.
(C. Pfendee.)