Uc essay help
Indeed, the second article of the So- THE EDUCATION OF THE WORLD. Our modern latitudinarians (we do not mean to include Dr. Temple under this designation, though we are compelled to apply it to some of his coadjutors,) wish to extract from the carcase of religion the hard skeleton of definite doctrine, (upon which the whole structure is built,) and to leave only the pliable and soft parts, (" practical religion," -"the spirit instead of the let- ter,") which are constantly in a transition state, like the flesh and blood of the animal frame. But they will not find among the Reformers, either English or foreign, any sympathies with such a design.
The post-Reformation creeds are generally quite as hard i need help doing a research paper in outline as the Athanasian.
And we may confi- dently assert that the Reformers were right in build- ing their systems on the framework of creeds. With- out such framework, religion is apt to collapse and corrupt, as a body of flesh from which the bones should be withdrawn. We have been accustomed to think that the Chris- tian is under the twofold guidance of the Spirit and "Word of God, — distinguished and yet combined in that admirable collect for St. Temple, no doubt, will say that in virtue of His indwelling in the faithful, he regards the Spirit of God as identified with the spirit of man. The guidance of the Word, however, being more extrinsic than that of the Holy Spirit, some attempt mnst be made to surmount the obstacles which it seems to throw in the way of the theory. And the attempt is made in the passage quoted at length above. We find it exceedingly hard to trace the exact connexion of thought between the sentences of which this passage is composed. So that the Bible promises at some future, but not dis- tant, time, to resolve itself into enlightened reason, and leave the spirit of man the sole arbiter of its own duties. Had he confined his remarks to the preceptive part of the New Testament, every one would uc essay help of course ad- mit that it is a book of principles rather than rules, and that the adjustment of those principles is left to the individual conscience, under the direction of the Holy Spirit of God. Temple said this, he would have said what not only does not admit of dispute, but also what appears to us to suit his argument quite as well as the gravely questionable things which he has said. He alludes to certain narratives of Scripture which, in consequence of modern discoveries in natural science, are now understood in a manner different from that in which people once accepted them. This is a matter for the understanding, surely, and not at all in the sphere of the conscience. Eesearches into nature shew that the miracle in Joshua and the Mosaic cosmogony have been misunderstood, and that we must correct our apprehensions of the meaning of these passages. Temple, "The current is all one way, — it evidently points to the identification of the Bible with the voice of conscience" "We confess we cannot catch the con- nexion between the premises and the conclusion. We should have drawn the conclusion somewhat in this fashion: — "The current is all one way, — it evidently points to a general recognition of the truth that the interpretation of Scripture is one thing, and the true sense another. Temple would repudiate as ear- nestly as ourselves): — " Geological and astronomical discoveries have proved the. Temple meant this, why did he not say it explicitly?
How, if at last, all compelled us to assume that God, in spite of that original incapacity of man, chose rather to give him moral laws, and forgive him all transgressions in consideration of His Son, i. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven.