The Rise of Modern Religious IdeasMacmillan, 1915 - 315 pages |
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Common terms and phrases
¹Ibid absolute according agnosticism attitude attri attribute believed Bible cardinal virtue Catholic Catholicism chapter Christ Christian Church common conception consciousness controlling crea deists Descartes divine character divine grace divine immanence divine love divine righteousness dualism duty eighteenth century emphasis empiricism eternal ethical theism evolution existence experience fact faith Father fatherhood feeling Fichte finite God's Hegel Hegelian hence human Ibid idea ideal independent infinite influence interest interpreted Jacobi Jesus Kant Kant's kingdom knowledge ligion loving and gracious Luther manifest matter means meant treating mercy modern monistic moral nature ness notion pantheism phenomena philosophy pietism postulate preach principle promote Protestant Protestantism punishment purpose rationalism rationalists reality reason recognized Reformed regarded religion religious authority revealed Ritschl salvation Schleiermacher Schleiermacher's scholasticism sense simply social Socinianism sphere Spinoza spirit stancy supernatural supreme tendency theologians theology things thought tion traditional transcendence true truth ture universe virtue wholly
Popular passages
Page 188 - Meantime, within man is the soul of the whole; the wise silence ; the universal beauty, to which every part and particle is equally related ; the eternal ONE. And this deep power in which we exist, and whose beatitude is all accessible to us, is not only self-sufficing and perfect in every hour, but the act of seeing and the thing seen, the seer and the spectacle, the subject and the object, are one.
Page 187 - Then sawest thou that this fair Universe, were it in the meanest province thereof, is in very deed the star-domed City of God; that through every star, through every grass-blade, and most through every Living Soul, the glory of a present God still beams.
Page 187 - In all things, in all natures ; in the stars Of azure heaven, the unenduring clouds, In flower and tree, in every pebbly stone That paves the brooks, the stationary rocks, The moving waters, and the invisible air.
Page 216 - The line of least resistance, then, as it seems to me, both in theology and in philosophy, is to accept, along with the superhuman consciousness, the notion that it is not all-embracing, the notion, in other words, that there is a God, but that he is finite, either in power or in knowledge, or in both at once.
Page 147 - Perpetually to construct ideas requiring the utmost stretch of our faculties, and perpetually to find that such ideas must be abandoned as futile imaginations, may realize to us more fully than any other course, the greatness of that which we vainly strive to grasp.
Page 63 - I say that man believes in a God who feels himself in the presence of a Power which is not himself and is immeasurably above himself, a Power in the contemplation of which he is absorbed, in the knowledge of which he finds safety and happiness. And such now is Nature to the scientific man.
Page 187 - Speak to Him thou for He hears, and Spirit with Spirit can meet — Closer is He than breathing, and nearer than hands and feet. God is law, say the wise; O Soul, and let us rejoice, For if He thunder by law the thunder is yet His voice. Law is God, say some: no God at all, says the fool; For all we have power to see is a straight staff bent in a pool; And the ear of man cannot hear, and the eye of man cannot see; But if we could see and hear, this Vision — were it not He?
Page 173 - Darwinism appeared, and under the guise of a foe did the work of a friend. It has conferred upon philosophy and religion an inestimable benefit, by showing us that we must choose between two alternatives. Either God is everywhere present in Nature, or He is nowhere. He cannot be here and not there ; He cannot delegate His power to demigods called
Page 211 - the doing good to mankind, in obedience to the will of God, and for the sake of everlasting happiness.
Page 144 - We have seen how, upon the very necessity of thinking in relations, it follows that the Relative is itself inconceivable, except as related to a real Non-relative. We have seen that unless a real Non-relative or Absolute be postulated, the Relative itself becomes absolute ; and so brings the argument to a contradiction.