^{page 305 note 1} Kierkegaard, Soren, Edifying Discourses (New York, Harper & Row, 1958), p. 256.Google Scholar

^{page 305 note 2} Ibid. p. 262.

^{page 306 note 1} I See for example Psalm 90: 1–4, Psalm 93: 2, Isaiah 40: 28.

^{page 306 note 2} Pegis, Anton C., ed., Basic Writings of Saint Thomas Aquinas (New York, Random House, 1945), I, 70.Google Scholar

^{page 307 note 1} Even here the Bible may not be entirely consistent. One might get a doctrine of the mora educability of God from Genesis 18: 22–33, and Kierkegaard got a doctrine of a divine teleological suspension of moral righteousness from the Abraham story in Genesis 22. I claim only that those Biblical writers who affirm God's unchangeableness do so only with respect to his righteousness or goodness.

^{page 307 note 2} Pegis, I, 75.

^{page 307 note 3} Ibid. pp. 71, 72.

^{page 307 note 4} Aristotle spoke of divine substances as ‘impassive and unalterable’. McKeon, Richard, ed., The Basic Works of Aristotle (New York, Random House, 1941), p. 881.Google Scholar

^{page 308 note 1} Deane, Sidney Norton, tr., St Anselm (LaSalle, Open Court Publishing Co., 1954), PP. 13–14.Google Scholar See also St Thomas Aquinas' insistence that God ‘loves without passion’ (Pegis, I, 216), and that ‘Mercy is especially to be attributed to God, provided it be considered in its effect, but not as an affection of passion…To sorrow, therefore, over the misery of others does not belong to God’ (Pegis, I, 226).

^{page 309 note 1} See Nahm, Milton C., ed., Selections from Early Greek Philosophy (New York, Appleton-Century-Crofts, 1964), p. 55.Google Scholar Classical theology did not follow the Pythagoreans in associating ‘good’ with ‘finite’, and ‘bad’ with ‘infinite’, however. But their association of ‘good’ and other attributes above with ‘male’ and ‘evil’ with ‘female’ shows that male chauvinism has some of the same historical roots as does classical theology. As John Cobb, Jr. and David Griffin have pointed out, God in classical theology ‘seems to be the archetype of the dominant, inflexible, unemotional, completely independent [read “strong”] male. Process theology denies the existence of this God.’ Cobb, John B. Jr and Griffin, David, Process Theology (Philadelphia, The Westminster Press, 1976), p. 10. See also pp. 61–2 and 133–5.Google Scholar

^{page 309 note 2} Jowett, B., tr., The Dialogues of Plato (New York, Random House, 1937), I, 645.Google Scholar

^{page 309 note 3} McKeon, , p. 885.Google Scholar

^{page 310 note 1} Jowett, , II, 19.Google Scholar

^{page 310 note 2} Rylaarsdam, J. C., ‘Exodus, Introduction’, The Interpreter's Bible (New York, Abingdon-Cokesbury Press, 1952), I, 838.Google Scholar

^{page 311 note 1} Colson, F. H. and Whitaker, G. H., trans., Philo (New York, G. P. Putnam's Sons, 1930), III, 11–101.Google Scholar

^{page 311 note 2} Ibid. III, 41.

^{page 311 note 3} Ibid. p. 19.

^{page 311 note 4} Ibid. pp. 26–27.

^{page 311 note 5} Ibid. 1, 13.

^{page 311 note 6} Ibid. p. 179.

^{page 312 note 1} Roberts, Alexander and Donaldson, James, trans., The Ante-Nicene Fathers (New York, Charles Scribner's Sons, 1925), III, 246.Google Scholar

^{page 312 note 2} Ibid. pp. 273, 276, 497.

^{page 312 note 3} Ibid. p. 316.

^{page 312 note 4} Ibid. p. 276.

^{page 312 note 5} Ibid. p. 484.

^{page 312 note 6} Ibid. p. 324.

^{page 312 note 7} Kirk, G. S. and Raven, J. E., The Presocratic Philosophers (Cambridge University Press, 1962), p. 273.Google Scholar

^{page 313 note 1} Berdyaev, Nicolas, The Destiny of Man (London, Geoffrey Bles, 1954) P. 28.Google Scholar