Man’s natural impulse to seek after God, 1. Early classification of religion into true and false, 2. Christianity in its relation to the whole development of the religious consciousness, 4. Definitions of Religion, 5. Emphasis on Feeling, 7. Schleiermacher and Otto: definitions compared, 8. “The Beyond that is akin” and the recognition of co-operation, 9. Religion an anthropomorphic interpretation of Reality, 11. Science: AEstheties: Morality, 13-16. Religion the unification of inner and outer experience, 18. Redemption, 21. Religion the completion of the Life of the Spirit, 24.
Paradoxical nature of religion: the beyond-the-self which is within and akin, 25. Religious geniuses and the higher religions, 27, Degeneration as well as progress, 29. Anthropomorphism the line of progress, 31. Numinous and creaturefeeling, 32. Kinship of human and divine, 33. Lower and higher types of anthropomorphism, 34. Prayer the touchstone of religious insight, 35. Monotheism the unification of experience, 37. Panthcism and Polytheism, 38. The Christian religion anthropomorphic, 39. Man in the image of God: God in Christ Jesus, 39. Hobrew God the sustainer of ethical values, 39. Greek emphasis on the reason as divine, 40. Supreme value personal, 42.
Hebrew influence predominant in the New Testament, 43. Jesus a Jew of the First Century, 44. The New Testament the norm for Christianity, 44. Christianity essentially historical, 45. Jesus’ experience of God, 47. Emphasis on the sinlessness of Josus omits the positive value of His communion with God, 51. Religious life of Jesus exhibits dependence and cooperation, 63. Prophetic and Apocalyptic in Jesus’ doctrine of God, 54-87. Jesus a teacher of repentance, 57. Emphasis on the active love of the Father provides a new notein the teaching of Jesus, 68. True Fatherhood not of nature but grace, 60. The “how much more ” of Jesus’ conception of the Divine knowledge and love, 60. The universal Fatherhood of God, 61. “The Suffering Servant” and the death of Jesus, 63. Providence of God and the destiny of Jesus, 64.
Christian experience of God not identical with experience of Jesus, 67. The “imitation” of Christ and the “new life in Christ,” 68. The importance of the Community, 70. “Christ mysticism,” 71. ‘The persistence of the Hebraic idea of God in the apostolic presentation of the Gospel, 72. The “problem of evil” in the New Testament, 73. “Holiness” as an attribute of God, 73. The wrath of God, 74. “Dualism” in the Apostolic experience, 75. Not a final dualism however, 78. The central thought, the love of God, 80. The ground for believing that God is love, 81. Comparison with Jesus’ own interpretation of His life and death, 81. Remarks on the position of the New Testament faith in the light of general reflection on the world, 82. The historical character of the Christian revelation of God, 83. The New Testament doctrine of God’s relation to history, 84. The suggestions towards a doctrine of the Trinity in the New Testament, 85. General summary of discussion, 87.
The distinction between religion and theology, 90. The need for theology, 91. The function and method of theology, 91. The “restatement” of Christian theology, 93. The elements which have entered into the structure of Christian theology : experience: the infallible book: philosophy, 94. Platonism and Christianity, 95. The conception of the Divine in Christian controversies about the Person of Christ, 97. The insoluble problem of the “two Natures ” of Christ, 98. St. Augustine— the two elements in his thought, 99. The Scholastic Theology as the final formulation of the traditional orthodoxy and philosophy, 100. Its permanent value, 101. The defects: the “ metaphysical” and “moral” attributes of God, 101-103. The interpretation of creation and redemption, 104. Reformation theology had little influence on the doctrine of God, 105. Calvin’s practical agnosticism, 106. Later history of Scholastic ideas—their reappearance in Spinoza, 108. Reason for partial failure of traditional theology, 110.
The present stage of intellectual development, 111. The Christian experience to-day : some modifications, 112. Scripture and its authority, 114. The absence of a “ modern philosophy,” 115. The influence of scientific method, 117. The validity of scientific truth, 117. The return to philosophy, 119. The influence of scientific discovery on the imagination—the “boundless universe” and man, 119. Types of philosophical tendency: Neutral Monism: Realism and Idealism, 122. Naturalism and “emergent evolution,” 124. The newer Idealism compared with the old, 126. Activist Idealism, 128. Gentile and Christian philosophy, 129. The converging tendencies of different schools of philosophy, 130. The dynamic categories displacing static, 131.
Is there a universe? Meanings of “transcendence,” 152. Two aspects of transcendence, 134. The meaning of divine transcendence, 136. Creator : Deus Absconditus, 136. The transcendence of God in religious experience, 138. The Cosmological and Teleological arguments—their transcendent implications, 139. The transcendent reference in every attempt tounderstand “the real,” 141. (1) Reality as “nature ”—the “eternal objects,” 142.” (2) Reality as “life”—Vitalism and “emergence,” 143. Tho “religion of evolution,” 145. The difficulty of “immanent ” purpose, 149. (3) Reality as history, 151. “Historical Idealism,” 152. Croce’s view criticized, 153. Transcendent implication of history, 154. Personalities and history, 154. History as Wissenschaft, 155. The “beyond history,” 155.
The religions consciousness and critical reason, 157. The evidential value of religious experience, 158.
I. Does religious experience witness to a Personal God ? 159. Various views represented, 159. The personal character of the Divine suggested on the whole, 161. The case of Buddhism, 162. The language of devotion, 162. The Christian position defined, 163. The Incarnation, 163.
II. Nature of Personality, 163. The subjective and objective standpoints, 164. Persons as objects: their characteristics, 164-165. Individuality, 165. Persons as subjects : the active centre—the Ego: the self as “substance,” 166. Intuition and knowledge of self, 169. Freedom and creativeness of persons, 172.
III. Personality in God, 173. Reasons for believing that God mal, 174. Objections considered, 175. The not-self, 175. The environment, 175. Solf-consciousness, 176. God must be distinct from creatures, 177. Summary of discussion, 179.
Is the doctrine of the Trinity necessary for Christianity ? 180. No Trinitarian doctrine in Old Testament, 181. Trinity in Platonism, 182. No influence from pagan religion on Christian doctrine, 183. The doctrine really springs from Christian devotion, 184. Apostolic religion and the basis of the doctrine of the Trinity, 186.
Is a speculative doctrine possible? 188. The “ economic ” Trinity rejected, 189. Trinitarian constitution of personality, 190. Analogies of the Trinity considered, 192. The personal and social analogies really converge, 193. Why not two or four persons? 195. The personality of the Spirit, 195. The Trinity and the created order, 196. Functions of Son and Spirit, 199.
The importance of conception of creation, 203. Obscurity of meaning, 203. Continuous creation, 204.’ Creation “out of nothing,” 206. Is God dependent on creation? 206. The essential elements in the idea of creation, 207. The apparent contradiction involved, 207. Illustrated in history of thought, 208. Leibniz on creation, 209. Remarks on contradiction, 210.
Approach through experience, 211. The Imagination, 212. Its relation with reason, 213. Analogy of poetical creation, considered, 214. The order and continuity of creation, 216. Divine Immanence in creation, 218. Degrees of immanence considered, 219. The God of Creation, 219. Freedom and necessity, 321.
I. The ground of belief in Love of God, 223. The nature of the Divine Love to be understood by analogy, 224. Failure of Theology to present God of Love, 226. The influence of Aristotle, 227. No logical account: of love possible, 228. The highest human love considered, 229. The place of Imagination, 230. The divine love and Imagination, 231.
Is God morally good ? 233. The Christian answer,
II. The importance of the Problem of Evil, 234. The parallel problem of Good, 235. The attribute of omnipotence, 236. The “best possible world ”, 237. The relation of moral evil to the Divine Experience, 238. The attribute of omniseience, 239. Meaning of “in the Spirit”, 240. Foreknowledge and predestination, 241. Can God be surprised ? 242.
III. Divine Sacrifice, 246. Can God suffer? 247. The implications of the Gospel, 248.
I. The problem of time not peculiar to Theology : its philosophical importance, 251. The meaning of “ Eternal ”, 25: Rival philosophies of timo, 252. Roligious interests involved, 263. Time not illusory, 255.
II. God and time, 256, Time real for God, 256. “Conceptual time” and “duration”, 257. Modern Physics and time, 258. The “ noumenal ” self and time, 260. Tn what sense is God “not in time” 7261. Criticism of Gentile, 263. The relation of the soul with God, 264.
III. Vacillations of Christian doctrine of Providence, 265. Importance of clearing up the problem, 266. No “absolute ” Providence, 267. “ Free causes,” 268. Providence in history, 269. Catastrophes, 270. Men of Destiny and Men of Providence, 272. “Particular providence,” 273. The Kingdom of God and the Providential Order of the World, 274. The Church and the Kingdom, 275. The fulfilment, 276.