George Holmes Howison: Quotes about God

George Holmes Howison was American philosopher. Explore interesting quotes on god.
George Holmes Howison: 270 quotes0 likes

“At the core, what Jesus did was to reform the conception of God in the interest of the absolute reality and the moral freedom of men. With this what can be more discordant, what more hostile to it, than the attempt to establish by an appeal to declarative authority doctrines that either contradict the human reason or have no witness from it?”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Right Relation of Reason to Religion, p.259

“Let us not fail to realise that pantheism means, not simply the all-pervasive interblending and interpenetration of God and other life, but the sole causality of God, and so the obliteration of freedom, of moral life, and of any immortality worth the having; in a word, of the true being of God himself.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Modern Science and Pantheism, p.81

“Solution of this knot by any other conceptions of freedom and determinism than these, there plainly can be none. But the solution is secure if God and other spirits are alike rational, simply by their inner and self-active nature; in other words, if the solution is by spontaneous harmony from within, and not by productive and executive domination from without”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.327-8

“Plain in the doctrinal firmament of every Christian, clear like the sun in the sky, should shine the warning: Unless there is a real man underived from Nature, unless there is a spiritual or rational man independent of the natural man and legislatively sovereign over entire Nature, then the Eternal is not a person, there is no God, and our faith is vain.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Limits of Evolution, p.53

“Before it can be said, then, that human freedom and the absolute definiteness of God as Supreme Reason are really reconciled, we must have found some way of harmonising the eternity of the human spirit with the creative and regenerative offices of God. The sense of their antagonism is nothing new. Confronted with the race-wide fact of human sin, the elder theology proclaimed this antagonism, and solved it by denying to man any but a temporal being; quite as the common-sense of the everyday Philistine, absorbed in the limitations of the sensory life, proclaims the mere finitude of man, and is stolid to the ideal considerations that suggest immortality and moral freedom, rating them as day-dreams beneath sober notice, because the price of their being real is the attributing to man nothing short of infinity. "We are finite! merely finite!" is the steadfast cry of the old theology and of the plodding common realist alike; and, sad to say, of most of historic philosophy too. And the old theology, with more penetrating consistency than the realistic ordinary man or the ordinary philosophy, went on to complete its vindication of the Divine Sovereignty from all human encroachment by denying the freedom of man altogether.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.330-1

“The aim of such a religion is not merely to "glorify God"; rather, it is to glorify all souls, as all in the image of God; to glorify them by fulfilling for every one of them its vocation to repeat in a new way the life of universal love that is the life of God, and thus to attain, through the universal greatening, such a real glorification of God as other forms of religion seek after in vain.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Right Relation of Reason to Religion, p.255

“Much less could regeneration, the bringing-on of voluntary repentance and genuine reformation in the soul, be by any sort of efficient causality,—a truth to which modern theology has evidently for some time been alive, as its forward movement is keyed upon the increasing recognition of the metaphor in the name. These thoughts, however incontrovertible they may be, are no doubt staggering thoughts, so much are we of old habituated to calling regeneration the "work" of the Holy Spirit, and to naming man the "creature" of God, and God his "maker." Still, staggering though they be, they must be true if human freedom is to be a fact; and that human freedom is to be a fact, the modern conscience, quickened by the very experience of the Christian spirit itself, firmly declares, having now apprehended that otherwise there is no justice in human responsibility, and then no moral government, but only government edictive and compulsory; and then — no personal God, no true God, at all!”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.334-5

“Accordingly we may explicate the new doctrine of Jesus into these three truths: (1) That God is the perfect Person, the central member in the universal society actuated by love; (2) that the soul is immortal; (3) that it is free, both in the sense of being the responsible author of all its acts, and in the sense that its fund of ultimate resources is equal to fulfilling its duty to love as God loves.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Right Relation of Reason to Religion, p.256-7

“For life eternal is life germinating in that true and only Inclusive Reason, the supreme consciousness of the reality of the City of God, — the Ideal that seats the central reality of each human being in an eternal circle of Persons, and establishes each as a free citizen in the all-founding, all-governing Realm of Spirits”

George Holmes Howison

Source: The City of God and the True God as its Head (In Royce’s “The Conception of God: a Philosophical Discussion Concerning the Nature of the Divine Idea as a Demonstrable Reality”), p.113

“Personal responsibility and its correlate of free reality, or real freedom, are the whole foundation on which our enlightened civilisation stands; and the voice of aspiring and successful man, as he lives and acts in Europe and in America, speaks ever more and more plainly the two magic words of enthusiasm and of stability — Duty and Rights. But these are really the signals of his citizenship in the ideal City of God. By them he proclaims: We are many, though indeed one; there is one nature, in manifold persons; personality alone is the measure, the sufficing establishment, of reality; unconditional reality alone is sufficient to the being of persons; for that alone is sufficient to a Moral Order, since a moral order is possible for none but beings who are mutually responsible, and no beings can be responsible but those who originate their own acts.”

George Holmes Howison

Source: The City of God and the True God as its Head (In Royce’s “The Conception of God: a Philosophical Discussion Concerning the Nature of the Divine Idea as a Demonstrable Reality”), p.92-3

“So far from holding God to be finite, I hold, and in the book clearly teach, that all minds are infinite (in the true qualitative sense of the word), and God preeminently so. (See my pp. 330 seq., 363, and 373). Eternity, self-existence, self-activity, freedom, and infinity are to me all interchangeable terms, and are so treated wherever they turn up in the course of the book. My reviewer falls into a non sequitur when he concludes that I make God finite because I make him one of a community of spirits, each absolutely real; not God's finitude, but his definiteness, is what follows from that. This confusion of the definite with the finite is very common, and is the explanation of two tendencies in sceptical thinking — the tendency to deny the personality of God, whose infinity is supposed to mean his utter indefiniteness, and the tendency, in recoil from the former, to assert God's finitude in order to save his personality, which of course must be definite. But the true infinite, as distinguished from the pseudo-infinite, the infinite of quality in contrast to the infinite of quantity, is entirely definite; more definite, indeed, than any finite can be.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix E: Reply to Criticisms of Mr. J.M.E. McTaggert, p.421-2

“This light within may indeed prove to be the witness of God in my being, but it is not God himself.”

George Holmes Howison

Source: The City of God and the True God as its Head (In Royce’s “The Conception of God: a Philosophical Discussion Concerning the Nature of the Divine Idea as a Demonstrable Reality”), p.112

“We are not to evade, then, the eternity of free beings that is implied in any serious demand for freedom. If the souls of men are really free, they coexist with God in the eternity which God inhabits, and in the governing total of their self-active being they are of the same nature as he, — they too are self-put rational wholes of self-conscious life. As complete reason is his essence, so is reason their essence—their nature in the large—whatever may be the varying conditions under which their selfhood, the required peculiarity of each, may bring it to appear. Each of them has its own ideal of its own being, namely, its own way of fulfilling the character of God; and its self-determining life is just the free pursuit of this ideal, despite all the opposing conditions by which it in part defines its life. Moreover, since this ideal, seen eternally in God, is the chosen goal of every consciousness, it is the final — not the efficient—cause of the whole existing self. All the being of each self has thus the form of a self-supplying, self-operating life; or, in the phraseology of the Schoolmen and Spinoza, each is causa sui. This is what its "eternity" exactly means.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.338-9

“The aim, the only ultimate aim, the ideal of a society of minds, is this moral reliance on the inherent moral freedom of all spirits, guided by the contemplation of its perfect fulfilment in the Supreme Soul, or God, and inspired by his boundless love beheld and therefore felt by all.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Right Relation of Reason to Religion, p.251

“It may take either of two forms, according as the sinking into sense directly involves only the violation of the spirit's own self-reverence or the graver assault upon the sacredness of others. In either case it is dishonour of God. The risk of it lies in the nature of our being, goes back to the conditions of our existence, of our self-definition in freedom; is constituent in our freedom as this is defined against the freedom of God. This risk is therefore "original" in a sense even deeper than that in which traditional theology makes sin to be original,”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.368-9

“To the question, What is the right relation between reason and religion, you will now understand me to answer, It is that reason should be the source of which religion is the issue; that reason, when most itself, will unquestionably be religious, but that religion must for just that cause be entirely rational; that reason is the final authority from which religion must derive its warrant, and with which its contents must comply; that all religious doctrines and instrumentalities, all religious practices, all religious institutions, and all records of religion, whether in tradition or in scripture, must alike submit their claims at the bar of general human reason, and that only those approved in that tribunal can be regarded as of weight or of obligation; in short, that the only real basis of religion is our human reason, the only seat of its authority our genuine human nature, the only sufficient witness of God the human soul. Reason, I shall endeavour to show, is not confined to the mastery of the sense-world and the goods of this world only, but does cover all the range of being, and found and rule the world eternal; it is not merely natural, it is also spiritual; it is itself, when come to itself, the true divine revelation.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Right Relation of Reason to Religion, p.224-5

“This empirical volition seduced by the vision of the sense-world, be this sensual or malicious, or be it ever so much raised above the brutal,—this willingness to stay where one temporally is, to accept the actual of experience for the ideal, the mere particular of sense for the universal of the spirit, the dead finite for the ever-living infinite, the world for God,—this is exactly what sin is.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.368

“In short, greatly as I admire all that has been said here to-night, gladly and gratefully as I recognise the genuinely philosophic temper and the authentic philosophic place it all most certainly has, I am still moved to say that my honoured colleagues, in this their common underlying conception, have to my mind all "missed the mark and come short of the glory of God." They have not seized nor expressed the complete Ideal of the Reason.”

George Holmes Howison

Source: The City of God and the True God as its Head (In Royce’s “The Conception of God: a Philosophical Discussion Concerning the Nature of the Divine Idea as a Demonstrable Reality”), p.89

“From the Kantian doctrine of the a priori carried to its genuine completion, as we have now seen it, we infer that the objects which present themselves in course of the normal and critical action of human consciousness are all that objects as objects can be; that beyond or beneath what completed human reason (moral, of course, as well as perceptive and reflective) finds in objects and their relations, or can and will find, there is nothing to be found; that our universe is the universe, which exists, so far as we know it, precisely as we know it, and indeed in and through our knowing it, though not merely by that. To state the case more technically, the cognition belonging to each mind is the indispensable condition of the existence of reality, though it is not the completely sufficient condition. If one asks, What then is this sufficient condition, the answer is, The consensus of the whole system of minds, including the Supreme Mind, or God.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Later German Philosophy, p.170

“If the solution is possible, then, it will only be so by the fact that, on the one hand, perfect intelligence or reason is the essence of God, — who therefore determines all things, not by compulsion, but only in his eternal thought, which views all real possibilities whatever; and that, on the other hand, the spirit other than God also has its freedom in self-active intelligence. This granted, the range of its possibilities is precisely the range of reason again, and so is to God perfectly knowable and known, since it harmonises in its whole with the Eternal Thought that grasps all possibilities, though it is not at all predestined by this”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.327