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1 3 | disposition of soul, of which God alone is the judge, he is
2 6 | of lifting itself up to God, and of recognising His
3 6 | this it is inferred that God can never be the direct
4 6 | anyone says that the one true God, our Creator and Lord, cannot
5 6 | divine revelation, about God and the worship to be paid
6 6 | ignorance as to whether God has in fact intervened in
7 6 | this history, to ignore God altogether, as if He really
8 6 | for nothing but phenomena; God and all that is divine are
9 7 | sentiment. Therefore, since God is the object of religion,
10 7 | in a way unites man with God. It is this sentiment to
11 8 | revelation? Nay, is not God Himself, as He manifests
12 8 | revelation? And they add: Since God is both the object and the
13 8 | revelation is at the same time of God and from God; that is, God
14 8 | same time of God and from God; that is, God is both the
15 8 | God and from God; that is, God is both the revealer and
16 10| man cannot be raised by God to a knowledge and perfection
17 11| sentiment is not knowledge, God indeed presents Himself
18 11| this sentiment, so that God may be clearly distinguished
19 12| the clear manifestation of God in the consciousness. But
20 14| with the very reality of God, and infuses such a persuasion
21 14| infuses such a persuasion of God's existence and His action
22 17| Further, when it is said that God is the object of faith alone,
23 17| reality not to the idea of God. The latter also is subject
24 17| conclusions concerning the idea of God, to direct it in its evolution
25 17| depths of the mysteries of God but to venerate them devoutly
26 19| added: This principle is God; and the theologian draws
27 19| theologian draws the conclusion: God is immanent in man. Thus
28 19| that the object of faith is God in Himself; and the theologian
29 19| understand it in the sense that God working in man is more intimately
30 22| among the Sacred Writings. God does indeed speak in these
31 22| has been said: There is God in us, and when he stirreth
32 22| precisely in this sense that God is said to be the origin
33 23| is to say directly from God; and it was then rightly
34 24| instituted immediately by God as the author of the supernatural
35 26| He was at last held to be God. The chief stimulus of evolution
36 28| religion were not the work of God but of man, or some kind
37 28| doctrine of the faith which God has revealed has not been
38 30| the consequence is that God, and every intervention
39 30| and every intervention of God in human affairs, is to
40 30| His real history, was not God and never did anything divine,
41 34| imperfections in them, have thanked God more and more the deeper
42 34| borrowed from the negation of God, and a criterion which consists
43 35| coming of the kingdom of God, which was to be realised
44 36| of the Holy Ghost, have God for their author (Conc.
45 36| equivalent to attributing to God Himself the lie of utility
46 36| coming of the Kingdom of God was to take place, and they
47 39| that leads the intellect to God is barred, but the Modernists
48 39| outside himself there is a God into whose hands he is one
49 39| lead to the knowledge of God. What remains, then, but
50 39| will not the very name of God or of divine personality
51 39| will not the personality of God become a matter of doubt
52 39| For does it, We ask, leave God distinct from man or not?
53 39| the identity of man with God, which means Pantheism.
54 40| the priesthood. Would to God that this had always been
55 43| they are really serving God and the Church - in reality
56 49| be the love of novelty! God hates the proud and the
57 57| teaching of Catholic truth. God grant that we may happily
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