Good Words (Classic Reprint)
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| Partner: | buecher.de |
| Hersteller: | Forgotten Books (Author, Unknown) |
| Stand: | 2015-08-04 03:50:33 |
Produktbeschreibung
Excerpt from Good Words His love and admiration for Leighton (whom he classed in the same school with himself) makes a marked distinction between Burnet, as a member of the early latitudinarian school, and the professors of a mere cold, undoctrinal latitudinarianism. This school in its origin certainly never substituted outward obedience to the rules of Christian morality for an appreciation of the fundamental Christian doctrines which embody the principles upon which Christian practice rests. If a union in a professed adhesion to the practical precepts of Christianity took the place of a deep conviction of Christian doctrine in many of our eighteenth-century divines, this arose from the general coldness in matters of religious feeling which had at that time overspread all schools of Christian thought. The true Broad Churchman in the Church of England is not a man who depreciates Christian doctrine, but one who insists that the doctrine to which he adheres shall be really Christian, i.e. such as was really taught by Christ and His apostles, not the aftergrowth of a later and deteriorating age. Hence his standard of doctrine is found in Holy Scripture, and the earliest creeds reflecting Scripture, not in the metaphysical distinctions and argumentative subtleties and dogmatic judgments of Fathers or of Church Assemblies, based upon no certain warrant of Scripture. He holds that the Gospel is very simple; that it can be gathered in its essential features by the least instructed from the plain statements of Holy Writ; that there the great central truths on which the soul lives are written as with a sunbeam; and he looks with sorrow on the contentions about names rather than things which make up so large a portion of so called theological controversy. Hence he is very tolerant of diversities of opinion in all who have not so adulterated the simple Gospel of Christ, as to look upon those who do not accept their peculiar shibboleths as thereby debarred from participation in the blessings to secure which Christ died. Against limitations of the Gospel message, and anathemas arising therefrom, he is not tolerant; but he strives to embrace as brethren all who love the Lord Jesus Christ in sincerity; he seeks not to be intolerant of any, though they may be intolerant of him, and he discriminates as far as he can between the true simple faith of his antagonists and their unauthorised additions. He believes, too, that in the formularies of the Church of England, reasonably interpreted, he finds a closer adherence to the primitive Gospel than in those of any other Church. Now, it is generally said that Arthur Stanley was the leader of the Broad Churchmen of this age. He certainly was far the most eminent of those who professed what are commonly called Broad Church opinions in the Church of England. But the question may fairly be raised how far his want of sympathy with distinct doctrinal statements made his position unlike that of the early Latitudinarian divines. In order to answer this question it is necessary to look carefully to certain peculiarities of his mind, and of the position in which, as years went on, he felt himself placed. Of his deep sympathy with Dr. Arnold´s teaching there can be no doubt. To him, through the biography, is owing the wonderful influence which Arnold´s views of Christianity have exercised over the world, both in Great Britain and in America, and no one can fairly study the character of Dr. Arnold in his own writings and in the biography without acknowledging that he clung, as for his life, to the fundamental Christian doctrines; that his belief in them leavened all his actions, and supplied the major premiss of all his reasonings on religious and moral questions. To the fact of Stanley´s sympathy with the teaching of his master must be added the delight which he took in simple hymns of a Scriptural character. The walls
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