A defence of the faith. Pt.1, Forms of unbeliefLongman, Green, Longman, & Roberts, 1862 - 222 עמודים |
מהדורות אחרות - הצג הכל
מונחים וביטויים נפוצים
affirmed afterwards Alexandria argument Aristotle atheism Auguste Comte Augustine authority Baron Bunsen became belief Bishop called century character Christ Christian faith church Collins Condillac creed criticism deism deists denied Descartes destroyed deux Dieu disciples distinction divine doctrine earnest Essays existence external faculty Fichte German Gospel heathen Hegel Hobbes human Ibid ideas infidelity infinite influence intellectual interpretation Jesus Kant knowledge learned Leibnitz London Lord maintained Malebranche ment mental metaphysicians metaphysics mind miracles modern moral mysticism nature nominalists notion object opinions origin pantheism Paris period Phil Philos philosophy Pierre Leroux pietists Plato Plotinus present principles prophecy published questions rationalist reason rejected religion religious revelation Saisset says scepticism Schelling scheme Schleiermacher scholasticism Scripture seems Siècle soul speaks speculations Spinoza spirit Strauss supposed Testament theologians theology Thomas Chubb thought tion translated truth unbelief universal words writings
קטעים בולטים
עמוד 49 - De veritate; if it be for thy glory, I beseech thee give me some sign from heaven; if not, I shall suppress it.
עמוד 136 - finite." Therefore there is no idea, or conception of anything we call "infinite." No man can have in his mind an image of infinite magnitude ; nor conceive infinite swiftness, infinite time, or infinite force, or infinite power. When we say any thing is infinite, we signify only, that we are not able to conceive the ends, and bounds of the things named ; having no conception of the thing, but of our own inability.
עמוד 200 - Nor for any of the higher or supernatural views of inspiration is there any foundation in the Gospels or Epistles. There is no appearance in their writings that the Evangelists or Apostles had any inward gift, or were subject to any power external to them different from that of preaching or teaching which they daily exercised; nor do they anywhere lead us to suppose that they were free from error or infirmity.
עמוד 213 - Ecclesiastical History of the Second and Third Centuries, Illustrated from the Writings of Tertullian.
עמוד 103 - ... good; silently and insensibly working whenever and wherever opportunity offers, at the improvement of each organic being in relation to its organic and inorganic conditions of life. We see nothing of these slow changes in progress, until the hand of time has marked the...
עמוד 190 - Gramineae" — the last of the natural orders elaborated for the "Genera Plantarum": — " Much has been done, however, for the elucidation of the order in local Floras. Already at the close of the last century and the commencement of the present...
עמוד 184 - This recognition of Christ as the moral Saviour of mankind may seem to some Baron Bunsen's most obvious claim to the name of Christian. For, though he embraces with more than orthodox warmth New Testament terms, he explains them in such a way, that he may be charged with using Evangelical language in a philosophical sense. But in reply he would ask, what proof is there that the reasonable sense of St. Paul's words was not the one which the Apostle intended...
עמוד 14 - The profoundest analysis of our world leaves the law of thought as its ultimate basis and bond of coherence. This thought is consubstantial with the Being of the Eternal I AM.
עמוד 64 - Chaldaic, with such late forms as ^isi ^ and •£» the pronominal n and n having passed into ~\, and not only minute description of Antiochus's reign, but the stoppage of such description at the precise date 169 BC, remove all philological and critical doubt as to the age of the book.
עמוד 200 - ... on the other. Good men — and they cannot be good without the Spirit of God — may err in facts, be weak in memory, mingle imagination with memory, be feeble in inferences, confound illustration with argument, be varying in judgment and opinion; but the Spirit of absolute Truth cannot err or contradict himself, if he speak immediately, even in small things, accessories, or accidents. Still less can we suppose him to suggest contradictory accounts, or accounts only to be reconciled in the way...