Page 40 Note 1 Der alte und der neue Glaube, pp. 43, 44.
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Page 40 Note 2 Das Wesen des Christenthums, p. 147 (Eng. trans.).
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Page 40 Note 3 Cf. Pfleiderer, Religionsphilosophie, i. p. 141 (Eng. trans.).
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Page 41 Note 1 See Note A.--The Central Place of Christ in His Religion.
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Page 41 Note 2 Doct. of Person of Christ, v. p. 49 (Eng. trans.).
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Page 42 Note 1 Thus, e.g., Wendt in his Inhalt der Lehre Jesu.
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Page 42 Note 2 Cf. Lecture VI.
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Page 43 Note 1 Book ii.
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Page 43 Note 2 Matt. xxii.
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Page 44 Note 1 See Note B.--The Defeat of Arianism. Dorner says "Not merely did it tend back to Ebionitism; not merely was it unable, with its Docetism and its doctrine of a created higher spirit, to allow even the possibility of an Incarnation; but, by putting a fantastical under-God between God and man, it separated the two quite as much as it appeared to unite them."--Person of Christ, ii. p. 261 (Eng. trans.).
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Page 45 Note 1 See Note C.--Modern Unitarianism.
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Page 46 Note 1 Der christ. glaube. sect. 94.
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Page 46 Note 2 Thus also Ritschl.
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Page 46 Note 3 On Schleiermacher's Christology, cf. Dorner, Person of Christ, pp. 174-213.
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Page 47 Note 1 He says: "Since Schleiermacher's death, the school proceeding from him has generally gone back into the way of the Church doctrine."--Dogmatik, ii. p. 162.
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Page 47 Note 2 See Note D.--Concessions of Ritschlians on the Person of Christ.
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Page 50 Note 1Creed of Christendom, Introd., 3rd. ed., pp. 90, 91.
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Page 51 Note 2 On the continent there are fewer agnostics, but more atheists and materialists, than with us. "In Germany," says Karl Peters, "things are come to such a pass that one is obliged. to ask a sort of absolution if one does not swim with the prevailing atheistic-monistic stream."--Willenswelt und Weltwille, p. 350.
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Page 52 Note1 See Note G.--Christianity and the Idea of Progress.
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Page 52 Note 2 Pessimism reverses Pascal's saying that the greatness of man consists in thought. thought, according to Pessimism, is the fatal gift. "Well for those," Schopenhauer thinks, 'who have no consciousness of existence. The life of the animal is more to be envied than that of man; the life of the plant is better than that of the fish in the water, or even of the oyster on the rock. Non-being is better than being, and unconsciousness is the blessedness of what does exist. The best would be if all existence were annihilated. "Cf. Luthardt, Die mod. Welt. p. 150. The height of misery is not that of being man; it is, being man, to despise oneself sufficiently to regret that one is not an animal."--CARO, Le Pessimisme, p. 135.
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Page 53 Note l See Note H.--The Prevalence of Pessimism
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Page 53 Note 2 See Appendix to Lecture.--The Pessimism of Scepticism.
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Page 53 Note 3 "Macbeth," act v. scene 5.
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Page 54 Note 1 These Pessimistic theories are not without their roots in the philosophies of Fichte. Schelling, and Hegel. Cf. Fichte's view of the Absolute as "Will" and Sehelling's "irrational" ground of the Divine nature (after Bohme). in his Philosophie und Religion (1801), Schelling boldly describes the creation as the result of an "Abfall"__the original assertion by the Ego of its independence. "This inexplicable and timeless act is the original sin or primal fall of the spirit, which we expiate in the circles of time existence" (cf. Professor Seth's From Kant to Hegel, p. 65). Hegel also, in his own way, speaks of creation as an "Abfall." It is in the Son," he says, "in the determination of distinction, that progressive determination proceeds to further distinction. . . .This transition in the moment of the Son is thus expressed by Jacob Bohme--that the first-born was Lucifer, the light-hearer the bright, the clear one; but he turned in upon himself in imagination; i.e. he made himself independent, passed over into being, and so fell."--Phil. d. Rel. ii. p. 251 (Werke, vol. xii.).
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Page 55 Note l Die Welt als Wille und Vorstellung, i. pp. 1 85. 206 (Eng. trans. pp. 203, 219 ff.). Karl Peters remarks: "If the Will alone bears in itself the stages of the World-All as eternal ideas--how can Schopenhauer call it an absolutely irrational Will? And if he conceives of it as a radically blind Will as an insane and altogether groundless 'Drang,' how can he vindicate for it these eternal ideas?"--Willenswelt, p. 129.
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Page 55 Note 2 "The Unconscious wills in one act all the terms of a process, means and end, etc., not before, beside, or beyond, but in the result itself."--Phil. d. Unbewussten, ii. p. 60 (Eng. trans.).
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Page 56 Note 1 The Unconscious, it now appears, has after all a kind of consciousness--is "a transcendent supra-mundane consciousness any thing but blind , rather far-seeing and clairvoyant," "superior to all consciousness, at once conscious and supra-conscious" (!), its "mode of thinking is, in truth, above consciousness."--Phil. d. Unbewussten, pp. 246, 247, 258 etc. (Eng. trans.).
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Page 56 Note 2 Phil. d. Unbewussten, pp. 49, 223, 246, etc. (Eng. trans.). Schopenhauer also declares his "Will" to be in itself, i.e. apart from its phenomenal manifestations, an Unknowable, possibly possessing ways of existing, determinations, qualities, which are absolutely unknowable and incomprehensible to us, and which remain ever as its nature when it has abrogated its phenomenal character, and for our knowledge has passed into empty nothingness.--Die Welt als Wille (Eng. trans.), ii. p. 408.
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Page 56 Note 3 Religionsphilosophie: Part II., Phil. des Geistes, pp. 74-89.
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Page 56 Note 4 See Note I.--Transition from Pessimism to Theism--Hartmann and Karl Peters.
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Page 57 Note 1 See Note J.--Materialism in Germany.
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Page 57 Note 2 "If," says Dorner. "God be once defined as the essence of the world, it is of subject and predicate logically allowable when Feuerbach, the idea seriously, counted the essence of the world to be a part of the world, made the world the subject, and reduced God to a mere predicate of the world. The transition was thus made to Anthropologism, the forerunner of Materialism."--Person of Christ, v. p. 160.
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Page 58 Note 1 "The Vocation of Man" (Die Bestimmung des Menschen) in Fichte's
"Popular Works," p. 365 (Eng. trans.).
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Page 59 Note 1 "In spite of Fichte's imperious tone," says Professor Seth, "and his warning that we are merely setting the seal to our own philosophic incompetency, we must summon up all our hardihood, and openly confess that to speak of thought as self-existent, without any conscious Being whose the thought is, conveys no meaning to our minds. Thought exists only as the thought of a thinker: it must be centred somewhere."--Hegelianism and Personality, p. 73. He had formerly expressed himself differently.--From Kant to Hegel, p. 76.
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Page 59 Note 2 Prolegomena to Ethics, passim.
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Page 59 Note 3 Pp. 93, 142 of "Memoir" by Nettleship, in Green's Works, vol. iii. Prof. Green's profound Christian feeling, with his ideological views of Christianity, are well brought out in the same "Memoir," and accompanying works.
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Page 60 Note 1 Hegelianism and Personality, pp. 222-224. Mr. Green's theory is discussed more fully in Professor Veitch's Knowing and Being, which touches many vital points.
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Page 61 Note 1 Cf. on this theory Biedermann, Christ. Dogmatik, i. pp. 264-288; Lipsicis, Dogmatik, pp. 41-68; Pfleiderer, Religionsphilosophie, iv. pp. 46-94, specialty pp. 64-75 (Eng. translation, and Grundriss pp. 17-22. H. Schmidt has a good statement and criticism of this theory in his article on The Ethical Oppositions in the Present Conflict of the Biblical and the Modern Theological View of the World," in the Studien nod Kritiken for 1876 (3rd part). "The God whom the Scripture from beginning to end preaches," he says, "is a God of supernational Revelation, who makes Himself known directly, in distinction from the everyday ordering of our lives; the God of rationalism is a God who, if He still as realty communicates Himself, yet always remains hidden behind the laws of nature, as behind the natural course of the development of the human spirit, who never manifestly represents Himself to the eye of man in His exaltation over the world."
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Page 62 Note 1 Study of Religion ii. p. 48. Cf. the following sentences from his Hours of Thought:--"Whatever else may be included in the truth that 'God is a Spirit,' this at least is implied, that He is free to modify His relations to all dependent minds in exact conformity with their changes of disposition and of need, and let the lights and shadows of His look move us swiftly as the undulating wills on which they fall."--ii. p. 29.
"Passing by this poor mockery I would be understood to speak of a direct and natural communion of spirit with spirit, between ourselves and God, in which He receives our affection and gives a responsive breathing of His inspiration. Such communion appears to me as certain of reality as the daily intercourse between man and man; resting upon evidence as positive, and declaring itself by results as marked. The disposition to throw doubt on the testimony of those who affirm that they know this, is a groundless prejudice, an illusion on the negative side as complete as the most positive dreams of enthusiasm."--P. 224.
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Page 63 Note 1 Religionsphilosophie, iii. p. 305 (Eng. trans.). See Note K.--The Reasonableness of Revelation.
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Page 64 Note 1 Thus, e.g., Kuenen, Wellhausen, Pfleiderer, Martineau (Seat of Authority, pp. 116-122).
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Page 64 Note 2 This is the general position of the higher class of theologians, of whatever schools.
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Page 64 Note 3 See Note L.--The Ritschlian Doctrine of Revelation.
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Page 65 Note 1 John xx. 28.
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Page 65 Note 2 John xiv. 1.
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Page 66 Note 1 Cairns's Unbelief in the Eighteenth Century, p. 141.
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Page 67 Note 1 Eckermann's Conversations of Gothe, pp. 58, 345 (Eng. trans.). Cf. Lichtenberger's German Thought in the Nineteenth Century, p. 269 (Eng. trans.); Martensen's Christian Ethics, pp. 172, 173: and Art. "Neo-Paganism," in Quarterly Review, April 1891.
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Page 67 Note 2 L'Avenir de la Science, Preface (Eng trans.). Elsewhere Renan has said, "Were living on the perfume of an empty vase."
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Page 67 Note 3 Quoted in Harris's Self-Revelation of God, p. 404.
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Page 68 Note 1 Natural Religion, pp. 261, 262.
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Page 69 Note l P. 114. It is now known that "Physicus" was the late Professor Romanes, whose happy return to the Christian faith before his death has since been announced. See his Thoughts on Religion, edited by Canon Gore.
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Page 69 Note 2 Les Nouveaux Melanges Philosophiques, by Theodore Jouffory, pp. 112-115 (cf. Naville's "Christ," p. 16).
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Page 70 Note 1 "Agnosticism," by Professor Huxley, in Nineteenth Century, Feb. 1889, pp. 191, 192. Mr. Mallock, in his Is Life Worth Living? (pp. 128, 171, 172), quotes other striking sentences of Professor Huxley's. "The lover of moral beauty," he says, "struggling through a world of sorrow and sin, is surely as much the stronger for believing that sooner or later a vision of perfect peace and goodness will burst upon him, as the toiler up a mountain for the belief that beyond crag and snow lie home and rest." And he adds that, could a faith like this be placed on a firm basis, mankind would cling to it as "tenaciously as ever drowning sailor did to a hencoop."
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Page 71 Note 1 Contemporary Review, vol. xiv. p. 6. A large number of illustrations from French poetry may be seen in Caro's Problemes de Morale Sociale, pp. 351-380. Cf. also the article next referred to on "The Disenchantment of France."
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Page 71 Note 2 Nineteenth Century, May 1888, p. 676.
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Page 72 Note 1 Pessimism, p. 317.
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