By Robert Todd Carroll
I. cause and faith "Si on soumet tout a l. a. raison, notre faith n'aura rien de mysterieux et de surnaturel; si on choque les principes de l. a. raison, notre faith sera absurde et ridicule",l during this passage from his Pensees Pascal summarizes what's possibly the main uncomplicated challenge for the defender of the reasonableness of Christianity: the need of upholding ideals which cause is incapable of judging, whereas even as claiming that these ideals are average. Pascal doesn't kingdom the matter in just those phrases in regards to the limits of cause, but it kind of feels transparent that the trouble he's indicating consists of the query of the relation of spiritual ideals to the compass of cause. He doesn't, however-at least within the passage cited-indicate that the matter is a query of either/or: both cause and no faith, or faith and Irrationality. quite, he appears easily declaring what he perceives to be an easy subject of truth. If cause is authorized to be the pass judgement on of all faith, then all faith needs to abandon any components which are both opposite to cause or can't be proven to be in accord with cause. however, if cause isn't really allowed to pass judgement on faith in any respect, then faith should be absurd and ridiculous.
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Extra resources for The Common-Sense Philosophy of Religion of Bishop Edward Stillingfleet 1635–1699
24 SOCIETY, POLITICS, AND RELIGION the people. It seems that his position was that the people could participate in a revolution, but they could not initiate it. And success could only be taken as a sign from Providence if the undertaking was rightfully initiated. Stillingfleet's sermon before Charles dealt mainly with sedition and passive obedience, without making any reference to a particular group. Yet, the linking together of rebels and freedom lovers would eventually be used by him to link together Roman Catholics and Dissenters through the thread of toleration demands.
Barlow wished to extend toleration to all (including Jews) except atheists, papists, and Quakers. At Boyle's request he wrote "Toleration in Matters of Religion," published posthumously in 1692 in Cases of Conscience. Although Barlow was a friend of Boyle's, he characterized the work of the Royal Society as "impious if not plainly atheistical" and as somehow related to a popish plot. DNB, art. "Barlow," I, pp. 1146-47. D. (1603-1691) was Bishop of Hereford. Like Chillingworth, he had converted to Catholicism and reconverted to Anglicanism.
Stillingfleet's defense of his loyalty to the Church of England in Irenicum may be found in his Works, VI, pp. 56ff. 60 Cf. "A Sermon Preached at a Public Ordination," March 15, 1685, in Works of Ed. Stillingfieet, I, p. 358. , pp. 357-58, 359. TOLERATION 31 against the natural or divine law. When Irenicum was written there was no civil law establishing the Episcopal Church as the Church of England. But after the reestablishment of Episcopacy as the form of government of the National Church, the advocation of uniformity could be taken as implied by the obligation to obey the civil law.