Tübinger Zeitschrift für Theologie, Volume 1840Johann Christian F. Steudel C.F. Osiander, 1840 - Theology |
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Abålard absoluten Ansicht Auferstehung Begriff bestimmt Bewußtsein Beziehung Blandrata blos Buch Jonah Calvin Christenthum Christi christliche Lehre Christus daher Denken deſſen dieſe dieß eben Eigenthum Elohim Erkenntniß Erlösung Erscheinung erst Eschatologie Evangelium ewige fides find ganze Gedanken Geist geistigen Sinn Gericht Geschichte gewiß Glauben gleich Gnade Gott göttlichen Reichs Grund Heiden heiligen heißt Herrn Himmel Hobbes Idee Israel iſt Jehova Jehova's Jerobeam Jesus jezt Juden Kirche kirchliche konnte laſſen läßt Leben Leib lichen Matth Menschen menschlichen Messias muß müſſen nåher Natur nemlich Ninive nothwendig Offenbarung Person Propheten quam quod Rede Religion schen Schleiermacher Schluß Schrift ſei ſein ſeiner ſelbſt Seligkeit Servet seyn ſich ſie ſind sofern Sohn soll ſondern Stankaro Stelle Sünde Swedenborg Synedrium Synode Synoptikern Thätigkeit theils Tode Trinität Unglauben unseres Buches Unsterblichkeit Vater Verhältniß Volk Vollendung Wahre Wahrheit wåre Weise weiß Welt Wesen wieder wirklich wiſſen Wort zugleich εἰς ἐν καὶ
Popular passages
Page 50 - Dei, rediensque ad nos refert verba ineflabilia, quae non licet homini loqui. Et dum paratus est de omnibus reddere rationem, etiam quae sunt supra rationem, et contra rationem praesumit, et contra fidem. Quid enim magis contra rationem, quam ratione rationem conari transcendere t Et quid magis contra fidem, quam credere nolle, quidquid non possit ratione attingere ?" In chapter 4, he sums, in a few words, the aberrations of the dialectician :
Page 14 - For these words of good, evil, and contemptible, are ever used with relation to the person that useth them: there being nothing simply and absolutely so; nor any common rule of good and evil, to be taken from the nature of the objects themselves...
Page 43 - God's law what particular men, on pretence of private inspiration or revelation, should obtrude upon him (in such a number of men that out of pride and ignorance take their own dreams, and extravagant fancies, and madness for testimonies of God's spirit; or, out of ambition, pretend to such divine testimonies, falsely and contrary to their own consciences), it were impossible that any divine law should be acknowledged. If public, it is the authority of the Commonwealth or of the Church.
Page 54 - And thus I have brought to an end my Discourse of Civil and Ecclesiastical Government, occasioned by the disorders of the present time, without partiality, without application, and without other design than to set before men's eyes the mutual relation between protection and obedience; of which the condition of human nature and the laws divine, both natural and positive, require an inviolable observation.
Page 54 - And though in the revolution of states there can be no very good constellation for truths of this nature to be born under (as having an angry aspect from the dissolvers of an old government, and seeing but the backs of them that erect a new), yet I cannot think it will be condemned at this time either by the public judge of doctrine or by any that desires the continuance of public peace.
Page 40 - And therefore, a Church, such a one as is capable to command, to judge, absolve, condemn, or do any other act, is the same thing with a civil commonwealth consisting of Christian men, and is called a civil state, for that the subjects of it are men, and a Church, for that the subjects thereof are Christians.
Page 67 - Ibi si quid velut absurdum noverit, non licet dicere, auctor hujus libri non tenuit veritatem : sed, aut codex mendosus est, aut interpres erravit, aut tu non intelligis.
Page 151 - ... sed quum non alia ratione quae futura sunt praevideat, nisi quia ita ut fièrent decrevit, frustra de praescientia lis movetur, ubi constat ordinatione potius et nutu omnia evenire.
Page 49 - Habemus in Francia novum de veteri magistro Theologum, qui ab ineunte aetate sua in arte dialectica lusit; et nunc in scripturis sanctis insanit.
Page 52 - Ergo ut dixi, fides ambiguum non habet; aut si ^ habet, fides non est, sed opinio. Quid igitur distat ab intellectu? Nempe quod etsi non habet incertum non magis quam intellectus, habet tarnen involucrum, quod non intellectus.