CONTENTS
CONTENTS
COMPARISON OF EDITIONS OF GERHARD’S LOCI
COMMONPLACE II (1625 EXEGESIS):
ON THE NATURE OF GOD AND THE DIVINE ATTRIBUTES
As Holy Scripture is the only principle of knowing in theology, so also God is the only and greatest principle of being with respect to Holy Scripture itself and the divine works, § 1.
The doctrine of God is commended by its: (1) Necessity, § 2. (2) Utility, § 3. (3) Difficulty, § 4.
The doctrine of God consists both of nomenclature and factual material, § 6.
Chapter I: Nomenclature includes: (1) The etymology of the divine names, § 7.
Chapter II: (2) Homonyms: The word Elohim, § 12, and 
, § 14.
Chapter III: (3) Synonyms, to which pertain the various divine names, § 20, among which the three most eminent are: (a) Jehovah, § 22. (b) Adonai, § 48. (c) Elohim, § 52.
Chapter IV: In the factual material, the first thing demonstrated is the 
, that God exists, § 58.
God’s existence is demonstrated both from nature and from Scripture, § 59. Here we deal with the natural knowledge of God, § 63.
Chapter V: Second, the 
, what God is, § 89.
Chapter VI: From the definition of God it is clear that we should consider in God: (I) The unity of essence, which is demonstrated in § 95.
Chapter VII: (II) The divine attributes, which are treated in general in § 104.
Chapter VIII: For the sake of teaching, they are divided into three classes. To the first belongs the fact that God is an essence that is: (1) Spiritual and incorporeal, § 114, and hence also invisible, § 124. (2) Com pletely simple, § 129. (3) Eternal, § 137, and hence immutable, § 150, and immortal, § 159. (4) Infinite, § 162, and immense, § 171.
To the second class belong God’s: (1) Omnipotence, § 190. (2) Goodness, § 208, and mercy, § 216. (3) Justice, § 229. (4) Omniscience, § 243, and omnisapience, § 258. (5) Freedom to act, § 265. (6) Truth, § 285.
To the third class belong God’s: (1) Perfection, § 291. (2) Majesty and glory, § 300. (3) Blessedness, § 306.
COMMONPLACE III (1625 EXEGESIS): ON THE MOST HOLY MYSTERY OF THE ALL-HALLOWED AND INEFFABLE TRINITY
The explanation of this article is set forth: (1) In an introductory preface. (2) In the elaboration of the article itself, § 1.
Chapter I: The introductory preface is set forth in six theses, of which the first is: The mystery of the Trinity must necessarily be known and believed by all who will be saved, § 2.
Second: The mystery of the Trinity should not only be taught thetically in the Church but also should be disputed antithetically against its assailants, § 13.
Third: The mystery of the Trinity ought and can be proved not from the streams of the fathers nor from the murky puddles of the scholastics but from the clear fountains of the Scriptures, § 15.
Fourth: The mystery of the Trinity can and ought be confirmed not only from the New Testament but also from the Old, § 20.
Fifth: The mystery of the Trinity neither can nor ought be proved from natural reason, especially a priori, § 23.
Sixth: The mystery of the Trinity ought not be attacked and cannot be conquered by natural reason, § 32.
Chapter II: The elaboration of this article consists both in its nomenclature and in its factual material, § 38.
The nomenclature is either general or specific. The general nomenclature contains two theses. The former is: In the mystery of the Trinity, one is permitted to use terms that are not extant in the Scriptures in those exact words, § 39.
The latter is: We should not approve the rashness of those who use new terms that have not yet been received by the Church when they explain this mystery, § 45.
The specific nomenclature explains the terms used in the treatment of this mystery: (1) The Hebrew terms, § 47. (2) The Greek terms, which are: 
, § 48. 
, § 50. 
, § 53. 
, § 59. 
, § 59. (3) The Latin terms, which are: essentia, substantia, consubstantialis, § 60. persona, subsistentia, § 61. trinitas, § 64. (4) The German terms, § 67.
Chapter III: There are two parts of the factual material. The former is constructive, in which the mystery of the Trinity is demonstrated from the Scriptures. The latter is destructive, in which the arguments of the Antitrinitarians are removed, § 68.
Of the constructive arguments there are: (1) One general argument, § 70. (2) Several specific arguments.
Some of the specific arguments are taken from the Old Testament and some are taken from the New Testament. Because of the greater light of the latter, the arguments from the New Testament are put ahead of those from the Old, § 74.
Chapter IV: The first argument from the New Testament for affirming the mystery of the Trinity is taken from the theophany that occurred in the administration of Christ’s Baptism, § 75.
Chapter V: The second argument from the New Testament is taken from the institution of our Baptism, § 85.
Chapter VI: The third argument from the New Testament is drawn from the words of Christ in John 14:16, § 103.
Chapter VII: The fourth argument from the New Testament is taken from 1 John 5:7, § 108.
Chapter VIII: In the same manner, four principle arguments are taken from the Old Testament. The first is from the article of creation, § 109.
Chapter IX: The second is from the benefit of liberation from slavery in Egypt, § 133.
Chapter X: The third is from the promise of the Messiah, § 146.
Chapter XI: The fourth is from the ecclesiastical benediction, Num. 6:22ff., § 151.
Chapter XII: Added to these four principle arguments from the Old Testament are two classes of passages of the Old Testament in which the mystery of the Trinity is set forth. Of these, the former proves a plurality of persons in God; the latter, the Trinity of persons, § 152. Also added are four classes of passages of the New Testament, § 165.
Chapter XIII: The latter, destructive part responds to the arguments of the Photinians, which are drawn: (1) From the unity of the divine essence, § 167. (2) From the simplicity of the divine essence, § 168. (3) From the majesty of the heavenly Father, § 169.