By Elmore Harris Harbison
Partly I of Christianity and background, the writer asks even if the dedicated Christian might be extra awake than the uncommitted of a few that means in background. In answering this he deals a critique of Arnold Toynbee and makes a few penetrating observations at the instructing of background. half II is anxious with the author’s unique field-the Protestant Reformation and its origins. Calvinism, with its dynamic experience of the historic approach, gets designated therapy, and there's a magnificent essay on Machiavelli and Thomas extra. 3 of the essays incorporated during this new publication look the following for the 1st time.
Originally released in 1964.
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Extra resources for Christianity and History: Essays
He will give a sense of pondering and wondering more than of either dogmatizing or doubting. ". . " There is a sense in which the Christian historian is justified by faith. No man can know the meaning of history, but his faith that there is meaning in history may perhaps be counted to him as knowledge in the same sense that faith is counted to the Protestant believer as righteous ness. The Christian historian's faith may nourish, enrich, and deepen the faith of those about him for the very reason that it is not knowledge.
One of these is universality or catholicity of outlook. The best historians are not satisfied until by a rigorous in tellectual asceticism they have risen as far as humanly possible above all parochialism of both time and place which narrows or distorts their historical vision. It was part of Ranke's greatness that he strove so hard and so self-consciously to rise above sectarian and national preju dice and to judge past ages by their own standards rather than by those of a later day. The most obvious source of this rationalistic universalism was the Stoic conception of the natural equality of all men and the eighteenth century cosmopolitanism so akin to it.
Williams, in Protestant Thought, ed. Nash, p. 167. The Nature and Destiny of Man, 11, 320. THE WRITING OF HISTORY particularly that of progress; (2) a group of mediators, con sciously devoted to finding a middle position between ex tremes; and (3) a group of optimists who cling to some modified form of the doctrine of progress. Arbitrary as such classification necessarily is, it points toward deep and genu ine disagreements which cut across confessional lines and so are characteristic of the Christian world as a whole.