sion of them, we shall select the one which to us appears most correct and most simple.” (pp. 102 and 103.)
The properties of the essence of God, as well as the essence itself, are quite incomprehensible to us. Well? Let us not scoff and talk of the incomprehensible! No. “We shall select a division which to us will appear most correct.”
“God, according to his essence, is a spirit; but in every spirit we distinguish, in particular, in addition to the spiritual nature proper (the substance), two main forces or faculties: mind and will.”
How can there be the division into mind and will in a simple spirit? Where was that said? There was a general statement about the spirit, but there was nothing said about its having mind and will. Mind and will are words with which we, men, and only a few of us, distinguish in ourselves two activities. But why has God that?
“In conformity with this, the essential properties of God may be divided into three classes: (1) into properties of the divine essence in general, that is, into such as belong equally to the spiritual nature (substance) of God and to its two forces, to mind and will, and distinguish God, as a spirit in general, from all other beings; (2) into properties of the divine mind, that is, such as belong only to the divine mind; and finally (3) into properties of the divine will, that is, such as belong only to the divine will.”
Had I not better throw it all up? For is that not the delirium of an insane man? No, I said to myself that I would analyze strictly and thoroughly the whole exposition of the Theology.
Then follow 60 pages on the properties of God. Here are the contents of these 60 pages:
“19. The properties of the divine essence in general. God, as a spirit, is distinguished from all other beings in
