JOHN LOCKE REASONABLENESS OF CHRISTIANITY PDF

This is the first major critical edition of Locke’s enquiry into the foundations of Christianity. Locke maintains that the essentials of the faith. John Locke said that the Word is through Jesus Christ. This is reasonable to He never taught that Christianity can be found by human reasoning. This does not. The Reasonableness of Christianity, as Delivered in the Scriptures. John Locke. Sold by Johnson and Co. And D. Eaton ().

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Much reqsonableness can the righteous God be supposed, as a punishment of one sin, wherewith he is displeased, to put man under the necessity of sinning continually, and so multiplying the provocation. Hear what he says himself, Luke xx. The chief priests mention here the two titles, then in use, whereby the jews commonly designed the Messiah, viz.

And then he prays for them, and adds, ver. He said, he was the Messiah: This reservedness will be thought to look, as if he had a mind to conceal himself, and not to be known to the world for the Messiah, nor to be believed on as such. Thus our Saviour ended his life. reaxonableness

And being fully per- ” suaded, that what he had promised he was also able to ” perform. His challenging cosmology was more Copernican than Ptolemaic—and he could disturb the faithful by speculating about such things as the infinitude of the universe.

That the poor had the gospel preached to them, Christ makes a mark, as well as business, of his mission, Matt. She said unto him, ” Yea, Lord, I believe that thou art the Messiah, the ” Son of God, which should come into the world.

This the jews were not mistaken in; and therefore made use of it as the strongest accusation, and likeliest to prevail with Pilate against him, for the taking away his life; it being treason, and an unpardonable offence, which could not escape death from a Roman deputy, without the forfeiture of his own life.

But what follows in the place above quoted, Matt, xvi.

The Reasonableness of Christianity – John Locke

Many claim to be just that. He was now out of Judea, among a people with whom the jews had no commerce; ver. But in this whole sermon of his, we do not find one word of believing, and therefore no mention of the Messiah, or any intimation to the people who himself was.

At Thessalonica, ” Paul, as his ” manner was, went into the synagogue, and three sab- ” bath days reasoned with the jews out of the scriptures ; ” opening and alleging, that the Messiah must needs ” have suffered, and risen again from the dead: The Romans could not be thought to be at all concerned in any other belief whatsoever, that the people might have on him.

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God alone does or can justify, or make just, those who by their works are not so: Howbeit in vain do they worship me, teaching for doctrines the commandments of men. In his return thither, he takes the twelve aside, and tells them before-hand what should happen to him at Jerusalem, whither they were now going; and that all things that are written by the prophets, concerning the Son of man, should be accomplished; that he should be betrayed to the chief priests and scribes: Paul, in his epistle to the Philippians, chap.

Paul preached, and was all that he knew necessary to salvation; viz. As he was going to the feast of the dedication, the pharisees ask him, Luke xvii.

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Did the chhristianity of Aristippus, or Confucius, give it an authority? This was the great and only point of belief they were warned 88 The Reasonableness of Christianity, to stick to ; and this is inculcated again, ver. This could not have been, if, as soon as he appeared in public, and began to preach, he had presently professed himself to have been the Messiah ; the king that owned that kingdom, he pub lished to be at hand.

But we must re member, that though his ministry had abounded with miracles, yet the most of them had been done about Galilee, and in parts christianitj from Jerusalem.

That such a state of extreme, irremediable torment is worse than no being at all ; if every one s own sense did not deter mine against the vain philosophy, and foolish lofke sics of some men; yet our Saviour s peremptory de cision, Matt. It is plain, that his disciples themselves comprehended not what kingdom he here spoke of, from their question to him after his resurrec tion, ” Wilt thou at this time restore again the king- ” dom unto Israel?

He would account this faith to them for righteousness, and look on it as making up the defects of their obedience ; which being thus supplied, by what was taken instead of it, they were looked on as just or righteous ; and so inherited eternal life. Mark has it, chap. Thus God, we see, designed his Son Reasonablfness Christ a kingdom, an christiankty kingdom in heaven.

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And therefore, drawing to a close of his gospel, and showing the end for which he writ it, he has these words: From Sichar Jesus goes to Nazareth, the place lofke was bred up in; and there reading in the synagogue a prophecy concerning the Messiah, out of the lxi. So that repentance does not consist in one single act of sorrow, though that being the first and leading act gives denomination to chtistianity whole, but in ” doing works meet for repentance ;” in a sincere obedience to the law of Christ, the remainder of our lives.

This could not be without some reason; and the preservation of his life, which he came now to Jerusalem on purpose to lay down, could reasonabeness be it. Before this, his preaching and miracles were less at Jerusalem where he used to make but very short stays than any-where else.

I have finished the work which thou ” gavest me to do. Now, that this is the faith for which God of his free grace justifies smful man, for “it is God alone that jus- ” tifieth,” Rom. He is to be the King only after the general resurrection; the kingdom he claimed is to be in another world.

If it were not so, the course and evidence of things would be confounded, miracles would lose their name and force; and there could be no distinction between natural and supernatural. And the same thing they press again, Matt.

And by what St. VI John Locke, in order to promote peace among the many Christian sects of his day, reduces the doctrine that, he insists, Jesus himself had identified as both essential and sufficient for the self-identification of the Christian—he reduces Christian doctrine to the recognition that Jesus is the Messiah. We read every-where of multitudes, joun in Luke xii. Such a death came on Adam, and all his posterity, by his first disobedience in paradise; under which death they should have lain for ever, had it not been for the redemption by Jesus Christ.

The reasonable ness, or rather necessity of which, that we erasonableness the better comprehend, we must a little look back to what was reawonableness in the beginning. See also note 67 in George Anastaplo, The Bible: But he that is greatest amongst you, shall be your servant.