[136:2] John iv. 35.
[137:1] [See above, p. 20 sq.]
[137:2] Fortnightly Review, l.c. p. 13.
[138:1] [See above, pp. 5, 55, 128.]
[138:2] [See above, p. 26.]
[139:1] S.R. I. p. 210. The italics are mine.
[139:2] Towards the close of his Reply the author makes some remarks on a 'Personal God,' in which he accuses me of misunderstanding him. It may be so, but then I venture to think that he does not quite understand himself, as he certainly does not understand me. I do not remember that he has anywhere defined the terms 'Personal' and 'Anthropomorphic,' as applied to Deity; and without definition, so many various conceptions may be included under the terms as to entangle a discussion hopelessly. No educated Christian, I imagine, believes in an anthropomorphic Deity in the sense in which this anthropomorphism is condemned in the noble passage of Xenophanes which he quotes in the first part of his work. In another sense, our author himself in his concluding chapter betrays his anthropomorphism; for he attributes to the Divine Being wisdom and beneficence and forethought, which are conceptions derived by man from the study of himself. Indeed, I do not see how it is possible to conceive of Deity except through some sort of anthropomorphism in this wider sense of the term, and certainly our author has not disengaged himself from it.
In spite of our author's repudiation in his reply, I boldly claim the writer of the concluding chapter of Supernatural Religion as a believer in a Personal God, in the only sense in which I understand Personality as applied to the Divine Being. He distinctly attributes will and mind to the Divine Being, and this is the very idea of personality, as I conceive the term. He not only commits himself to a belief in a Personal God, but also in a wise and beneficent Personal God who cares for man. On the other hand, the writer of the first part of the work seemed to me to use arguments which were inconsistent with these beliefs.
[142:1] Iren. v. 33. 4 [Greek: Iôannou men akoustês, Polukarpou de hetairos gegonôs].
[143:1] Euseb. H.E. iii. 39 [Greek: Ouk oknêsô de soi kai hosa pote para tôn presbuterôn kalôs emathon kai kalôs emnêmoneusa sunkatataxai] [v.l. [Greek: suntaxai] [Greek: tais hermêneiais, diabebaioumenos huper autôn alêtheian, k.t.l.] This same reference will hold for all the notices from Eusebius which are quoted in this article, unless otherwise stated.