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 [pg 249]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.