1
10
2
-
https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/b7e7ff2fc89d786c57dbe0c62babca16.pdf?Expires=1782345600&Signature=OMn9bHRL14z905mpmIo%7Ec7wKUD0H1wmfEVbrRYnhfsCCfKgDVZG7xVDXWDH%7EsOTLlkWUmZecsqPHQ7e6-aJX%7EDiQwcJkfH%7EB3TjC1JaRcAEcFB9Sbrk%7Ek9OhGG5gLDz9KG2DLAzxibsEq2TEfuww1nkCrVA2TwmQmOH5lbKg2zw5l1UJdVdt104BHsXL10%7EGGY2CChJ-0D0rErVPszSuUmtsjyJ8SNzcv7PX9s1-wZe4xOj1%7EVCSr8OwBWjwYTvfRujVubFm79q0mZpS4HjgaxBYEYBVQXSf6JwMDCErrShnEiKEfR9vMeQGqmiS9CGn2p3CuXyJcn55UKLZab67zg__&Key-Pair-Id=K6UGZS9ZTDSZM
fa67014d7901e58de6f37b8005124440
PDF Text
Text
Gi
'Vq
DIVERGENCE OF CALVINISM
FROM
PAULINE DOCTRINE.
BY
PROFESSOR F. W. NEWMAN.
PUBLISHED
BY THOMAS
MOUNT PLEASANT, RAMSGATE.
Price Threepence.
1871.
SCOTT,
�LONDON:
PRINTED BY C. W. REYNELL, LITTLE PULTENEY STREET
HAYMARKET, W.
�DIVERGENCE OF CALVINISM
FROM
PAULINE DOCTRINE.
------- +-------
T is with the greatest unwillingness that Chris
tians, who look all round in religion, ever give
assent to the Calvinistie doctrine of Election; which,
however, is Lutheran and Augustinian, not Calvin’s
only. Election, as reasoned out in the ninth chapter
of Paul’s epistle to the Romans, if interpreted as by
Calvin, seems to turn God into the ideal of hideous
injustice, and to overthrow all moral ground of
homage. It is not wonderful that in every univer
sity Christian students arise who struggle for another
interpretation of the apostle’s words ; and, in general,
the attempt is made to show that the election, on
which he dwells, is not an election of individuals to
salvation and glory, but the election of a nation to
the performance of a work. If such an interpreta
tion could be made grammatically consistent, it may
be regarded as certain that the entire Christian
Church would long since have joyfully embraced it;
for the opposite view is alike distressing and perni
cious. What is called the Arminian interpretation is
I
�6 .
Divergence of Calvinism
in direct contrariety to chapter viii., which chapter
ix. continnes and justifies. In chapter viii. nothing
is clearer than that the elect are individuals, and that
they are first foreknown, therefore predestined, there
fore called, therefore justified, therefore glorified. A
second attempt to evade the unpalatable inferences, is
by saying that the first step in the series was a fore
knowing that the individuals would be meritorious.
This second effort of Arminianism equally fails ; first,
because in chapter ix. it is insisted that the election
of Jacob over Esau took place before the children had
done good or evil (clearly implying that their rela
tive merit did not affect the election) ; secondly,
because the interpretation lays self-righteousness as
the basis against the whole current of the epistle;
thirdly, because, in fact, there is no sharp separation
of human merit into two classes, such that a Being
who foreknew it could justly resolve to glorify one
portion of mankind eternally, and eternally punish
the rest. In the result, Arminianism is scarcely less
offensive to common sense and common conscience
than Calvinism; since it upholds what is the nucleus
of the whole difficulty—the doctrine of an eternal
Hell, which, with eternal Misery, implies eternal and
ever-growing Sin, and a signal permanent triumph of
Evil over Good in the works of the Creator. What
avails it then to call Him Almighty, All-knowing
and All-loving ?
When we discern the nucleus of offence to reside
in this point, it is natural to ask how it was that
Paul did not see and feel it.
On reaching chapter xi. of the epistle, we find just
the reverse of what an English reader (possessed by
the doctrine of Hell) expects. Not only does the
apostle insist that in every age there has been an
election out oj~ Israel, all through the time in which
�from Pauline doctrine.
7
collective Israel was cast aside ; but he authoritatively
reveals an after-mystery, which is to be accomplished
when the fulness of the Gentiles is come in—namely,
Universal Salvation is to follow. In the contempla
tion of this blessed result, the apostle reaches flu al
satisfaction of heart and conscience, and bursts into
admiration of the mercy and wisdom of God, as if in
perfect ignorance that any doctrine of an eternal
Hell could embarrass any of his readers. Does not
this force us to ask what right we have to suppose
that Hell was, in Paul’s day, a part of the Evangel,
or Good News ?
The advocates of an Eternal Hell are very strong
in their logic, while resting on Matt. xxv. 46, “ These
shall go away into eternal (aionian) punishment, and
the righteous into life eternal (aionian).” It is
argued :—“ All agree that the life of the righteous is
to be absolutely eternal, so, then, is the punishment
of the other side: the doom of each is aionian; it is
then commensurate, coeval, by parallelism of the
clauses.” Let this be granted, yet what is it to Paul ?
Had he ever read the chapter ? There is no just
reason for believing that our Gospel of Matthew was
in existence till long after Paul’s death. On the
other hand, the logic is at least as forcible when
applied to parallel clauses in Paul; “ God hath con
cluded all in unbelief, that he might have mercy
upon all.” By universal confession the former clause
was intended by Paul to apply to all nations and
every individual: “ For there is no difference; for all
have sinned, and come short of the glory of God.”
Obviously then, the all in the second clause is co
extensive with the all in the first, and cannot in any
way be confined to an elect portion. Indeed, any
attempt so to confine it makes void the contemplated
satisfaction and profound homage with which the
apostle winds up. We must conclude therefore, so
�8
Divergence of Calvinism
far as the evidence of this epistle goes, that the
destruction of God’s enemies, in which Paul believed,
was an event in time, wholly transitory, and to be
followed by the day of restitution and universal sal
vation ; and that the opposite idea has been unduly
obtruded on Paul from writings of later date. In the
first epistle to the Corinthians the same doctrine
appears. Christ is to come in glory, to receive to
himself his dead and living saints at a Pirst Resur
rection, is to reign until all enemies are destroyed
(among whom Death is included, and much more
therefore Sin), and after he has thus subjected all
things to God, he is to become subject himself, that
God may be all (and) in all. This is the intense
opposite of Arminianism, as well as of Calvinism.
It is more like the Oriental idea of the absorption of
all things into the Deity. It makes the Sonship of
Christ anything but a state co-eternal, according to
Athanasius, with the Divine existence, or an essence
implying equality with God. Nay, this Sonship is in
Paul a state assumed for a purpose, and laid aside
when the purpose is fulfilled—the purpose, namely,
of restoring all things into harmonious obedience to
the Universal Father. To sum up : in Paul’s view,
all being sinful, and through sin liable to death, no
one was injured by being passed over in election;
guilty men, who are violently destroyed, do but meet a
just doom ; but when the reign of Christ, with his risen
saints (1 Cor. vi. 2), shall at length have brought
in the fulness of the Gentiles, a universal reconcilia
tion is obtained. In the Apocalypse we read, “ Blessed
and holy is he who hath part (Rev. xx. 6) in the
First Resurrection; ” and Paul to the Philippians
says, “ If by any means I might attain to the Resur
rection of the dead ; ” which may lead one to believe
that he expected a Second and Final Resurrection,
though he does not definitely say it, in the eleventh
of Romans.
�from Pauline doctrine.
9
The Christian doctrine of Hell rests on the first
three Gospels, and on the Apocalypse: but in the
Apocalypse the solid imagery is figurative. The
Beast and False Prophet, who are destined to eternal
flames and torment, are not persons, but systems—
Tyranny and Priestcraft, and perhaps it is unjust to
press the doctrine further. But I see not how it can
be denied by historical criticism, that the three
Gospels (so called) have in this respect added to,
and disastrously damaged, the original Gospel as
known to Paul, and sent forth to the world a spurious
representation of the message of Salvation and the
Gospel of the Kingdom. The enigmatical teaching
in which Jesus indulged, may have been the fatal
cause; but (account for it as you will) mankind
(whom the Gospel was to enlighten) have not yet had
a fair chance of knowing what the Gospel was.
On discovering how the doctrine of Hell was fas
tened on to Christianity in the second age, after the
death of Paul, it is inevitable to cast an eye back
ward, and ask what was its origin ? It was not part
of Mosaism, future life was a doctrine unknown even
to Hezekiah, and first rose into belief among the
Jews, as confined to the righteous. Nay, in the
fourth Gospel, “I will raise him up at the last day,”
is equivalent to “ I will save him”—resurrection of
the wicked being an idea or thought absent from the
mind. Since the doctrine of Tartarus was Egyptian,
Greek, Roman, Etruscan, and apparently Oriental;
since the Jews, before their dispersion, had no belief
in it, and only after the cessation of prophecy received
it during their contact with the heathen, and even
then it was no part of the national Creed (for the
Sadducees rejected entirely the very foundation, and
the Pharisees were free to believe future existence in
any such form as commended itself to their con
sciences) ; there is no escape from the conclusion, that
�io
Divergence of Calvinism, &c.
the doctrine (whatever it was), into which Jesns and
the twelve apostles grew np concerning future resur
rection and judgment, had been imbibed from the
surrounding nations. The doctrine of Hell has no
pretence of Jewish inspiration and revelation any
more than Christian. Whether true or false, it is
Pagan in origin; and now has become the weight
which will totally sink Christianity, if it cannot be
cut away. Of course I see clearly why Christians,
who shudder at it, are so slow to rid themselves of it:
they can only do so, by confessing writings called
canonical to be the nidus of pernicious error. By an
obstinate clinging to a sacred letter, they sustain the
fatal divisions of Protestantism. Not until the pre
tensions of the letter are rejected, will it be possible
for that spirituality which is the glory of Chris
tianity, to rally into union for the purification and
ennoblement of the world.
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Divergence of Calvinism from Pauline doctrine
Creator
An entity primarily responsible for making the resource
Newman, Francis William [1805-1897]
Description
An account of the resource
Place of publication: Ramsgate
Collation: 10 p. ; 18 cm.
Notes: From the library of Dr Moncure Conway. Printed by C.W. Reynell, Little Pulteney Street, London.
Publisher
An entity responsible for making the resource available
Thomas Scott
Date
A point or period of time associated with an event in the lifecycle of the resource
1871
Identifier
An unambiguous reference to the resource within a given context
CT147
Rights
Information about rights held in and over the resource
<img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /><br /><span>This work (Divergence of Calvinism from Pauline doctrine), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
Text
Language
A language of the resource
English
Subject
The topic of the resource
Calvinism
Christianity
Calvinism
Christianity-Controversial Literature
Conway Tracts
Pauline Christianity
-
https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/62d9f255d25749fecf375e9b341d5fa9.pdf?Expires=1782345600&Signature=O%7Ewg86Os%7EtLwXj3636T0c9YO%7EwQg61WBQzrEFDMCtXnbQYpac7Zh0VjLdU0eARnosKpuYc7rxKCx1F%7EUESjZWISS50utAY-2hesBK-VwFbomMXGYEqVZbAMyw0BMmhQbkuOibFm0KOYrqDzsgJGueP922nRE0hSslKDeQrOe3Q3eeJ3P6rzWc0Do0HnQMboQ1jqYklOHMBGgrTSYDZE9tLx6Rx1yBkuEAgC%7Eo0Yg40ma2JJEbWajfCwkVg2hnn3anKGRFHHHaODFGQgjnsIhvMsxsZpsss2t%7E017swqOHfJaQPLc3p%7EUJ4TZK-8hDRKoVmfSX1PWOXH7gSiFdTdvKg__&Key-Pair-Id=K6UGZS9ZTDSZM
6ffe0e6b68c76dd63e26ad62be15546b
PDF Text
Text
DIVERGENCE OF CALVINISM
FROM
PAULINE DOCTRINE.
BY
PROFESSOR F. W. NEWMAN.
PUBLISHED BY THOMAS
MOUNT PLEASANT, RAMSGATE.
Price Threepence.
1871.
SCOTT,
�LONDON:
PRINTED BY C. W. REYNELL, LITTLE PULTENEY STREET
HAYMARKET, W.
�DIVERGENCE OF CALVINISM
FROM
PAULINE DOCTRINE.
T is with the greatest unwillingness that Chris
tians,
look all round in
Iassent towho Calvinistic doctrinereligion, ever give
the
of Election; which,
however, is Lutheran and Augustinian, not Calvin’s
only. Election, as reasoned out in the ninth chapter
of Paul’s epistle to the Romans, if interpreted as by
Calvin, seems to turn God into the ideal of hideous
injustice, and to overthrow all moral ground of
homage. It is not wonderful that in every univer
sity Christian students arise who struggle for another
interpretation of the apostle’s words; and, in general,
the attempt is made to show that the election, on
which he dwells, is not an election of individuals to
salvation and glory, but the election of a nation to
the performance of a work. If such an interpreta
tion could be made grammatically consistent, it may
be regarded as certain that the entire Christian
Church would long since have joyfully embraced it;
for the opposite view is alike distressing and perni
cious. What is called the Arminian interpretation is
�6
Divergence of Calvinism
in direct contrariety to chapter viii., which chapter
ix. continues and justifies. In chapter viii. nothing
is clearer than that the elect are individuals, and that
they are first foreknown, therefore predestined, there
fore called, therefore justified, therefore glorified. A
second attempt to evade the unpalatable inferences, is
by saying that the first step in the series was a fore
knowing that the individuals would be meritorious.
This second effort of Arminianism equally fails; first,
because in chapter ix. it is insisted that the election
of Jacob over Esau took place before the children had
done good or evil (clearly implying that their rela
tive merit did not affect the election) ; secondly,
because the interpretation lays self-righteousness as
the basis against the whole current of the epistle;
thirdly, because, in fact, there is no sharp separation
of human merit into two classes, such that a Being
who foreknew it could justly resolve to glorify one
portion of mankind eternally, and eternally punish
the rest. In the result, Arminianism is scarcely less
offensive to common sense and common conscience
than Calvinism; since it upholds what is the nucleus
of the whole difficulty—the doctrine of an eternal
Hell, which, with eternal Misery, implies eternal and
ever-growing Sin, and a signal permanent triumph of
Evil over Good in the works of the Creator. What
avails it then to call Him Almighty, All-knowing,
and All-loving ?
When we discern the nucleus of offence to reside
in this point, it is natural to ask how it was that
Paul did not see and feel it.
On reaching chapter xi. of the epistle, we find just
the reverse of what an English reader (possessed by
the doctrine of Hell) expects. Not only does the
apostle insist that in every age there has been an
election out of Israel, all through the time in which
�from Pauline doctrine.
7
collective Israel was cast aside ; but he authoritatively
reveals an after-mystery, which is to be accomplished
when the fulness of the Gentiles is come in—namely,
Universal Salvation is to follow. In the contempla
tion of this blessed result, the apostle reaches final
satisfaction of heart and conscience, and bursts into
admiration of the mercy and wisdom of God, as if in
perfect ignorance that any doctrine of an eternal
Hell could embarrass any of his readers. Does not
this force us to ask what right we have to suppose
that Hell was, in Paul’s day, a part of the Evangel,
or Good News ?
The advocates of an Eternal Hell are very strong
in their logic, while resting on Matt. xxv. 46, “ These
shall go away into eternal (aionian) punishment, and
the righteous into life eternal (aionian).” It is
argued:—“ All agree that the life of the righteous is
to be absolutely eternal, so, then, is the punishment
of the other side: the doom of each is aionian ; it is
then commensurate, coeval, by parallelism of the
clauses.” Let this be granted, yet what is it to Paul ?
Had he ever read the chapter ? There is no just
reason for believing that our Gospel of Matthew was
in existence till long after Paul’s death. On the
other hand, the logic is at least as forcible when
applied to parallel clauses in Paul; “ God hath con
cluded all in unbelief, that he might have mercy
upon all.” By universal confession the former clause
was intended by Paul to apply to all nations and
every individual: “ For there is no difference ; for all
have sinned, and come short of the glory of God.”
Obviously then, the all in the second clause is co
extensive with the all in the first, and cannot in any
way be confined to an elect portion. Indeed, any
attempt so to confine it makes void the contemplated
satisfaction and profound homage with which the
apostle winds up. We must conclude therefore, so
�8
Divergence of Calvinism
far as the evidence of this epistle goes, that the
destruction of God’s enemies, in which Paul believed,
was an event in time, wholly transitory, and to be
followed by the day of restitution and universal sal
vation ; and that the opposite idea has been unduly
obtruded on Paul from writings of later date. In the
first epistle to the Corinthians the same doctrine
appears. Christ is to come in glory, to receive to
himself his dead and living saints at a First Resur
rection, is to reign until all enemies are destroyed
(among whom Death is included, and much more
therefore Sin), and after he has thus subjected all
things to God, he is to become subject himself, that
God may be all (and) in all. This is the intense
opposite of Arminianism, as well as of Calvinism.
It is more like the Oriental idea of the absorption of
all things into the Deity. It makes the Sonship of
Christ anything but a state co-eternal, according to
Athanasius, with the Divine existence, or an essence
implying equality with God. Nay, this Sonship is in
Paul a state assumed for a purpose, and laid aside
when the purpose is fulfilled—the purpose, namely,
of restoring all things into harmonious obedience to
the Universal Father. To sum up : in Paul’s view,
all being sinful, and through sin liable to death, no
one was injured by being passed over in election;
guilty men, who are violently destroyed, do but meet a
just doom ; but when the reign of Christ, with his risen
saints (1 Cor. vi. 2), shall at length have brought
in the fulness of the Gentiles, a universal reconcilia
tion is obtained. In the Apocalypse we read, “ Blessed
and holy is he who hath part (Rev. xx. 6) in the
First Resurrection; ” and Paul to the Philippians
says, “If by any means I might attain to the Resur
rection of the dead ; ” which may lead one to believe
that he expected a Second and Final Resurrection,
though he does not definitely say it, in the eleventh
of Romans.
�from Pauline doctrine.
9
The Christian doctrine of Hell rests on the first
three Gospels, and on the Apocalypse: but in the
Apocalypse the solid imagery is figurative. The
Beast and False Prophet, who are destined to eternal
flames and torment, are not persons, but systems—
Tyranny and Priestcraft, and perhaps it is unjust to
press the doctrine further. But I see not how it can
be denied by historical criticism, that the three
Gospels (so called) have in this respect added to,
and disastrously damaged, the original Gospel as
known to Paul, and sent forth to the world a spurious
representation of the message of Salvation and the
Gospel of the Kingdom. The enigmatical teaching
in which Jesus indulged, may have been the fatal
cause; but (account for it as you will) mankind
(whom the Gospel was to enlighten) have not yet had
a fair chance of knowing what the Gospel was.
On discovering how the doctrine of Hell was fas
tened on to Christianity in the second age, after the
death of Paul, it is inevitable to cast an eye back
ward, and ask what was its origin ? It was not part
of Mosaism, fnture life was a doctrine unknown even
to Hezekiah, and first rose into belief among the
Jews, as confined to the righteous. Nay, in the
fourth Gospel, “ I will raise him up at the last day,”
is equivalent to “ I will save him”—resurrection of
the wicked being an idea or thought absent from the
mind. Since the doctrine of Tartarus was Egyptian,
Greek, Roman, Etruscan, and apparently Oriental;
since the Jews, before their dispersion, had no belief
in it, and only after the cessation of prophecy received
it during their contact with the heathen, and even
then it was no part of the national Creed (for the
Sadducees rejected entirely the very foundation, and
the Pharisees were free to believe future existence in
any such form as commended itself to their con
sciences) ; there is no escape from the conclusion, that
�io
Divergence of Calvinism, &c.
the doctrine (whatever it was), into which Jesus and
the twelve apostles grew up concerning future resur
rection and judgment, had been imbibed from the
surrounding nations. The doctrine of Hell has no
pretence of Jewish inspiration and revelation any
more than Christian. Whether true or false, it is
Pagan in origin; and now has become the weight
which will totally sink Christianity, if it cannot be
cut away. Of course I see clearly why Christians,
who shudder at it, are so slow to rid themselves of it:
they can only do so, by confessing writings called
canonical to be the nidus of pernicious error. By an
obstinate clinging to a sacred letter, they sustain the
fatal divisions of Protestantism. Not until the pre
tensions of the letter are rejected, will it be possible
for that spirituality which is the glory of Chris
tianity, to rally into union for the purification and
ennoblement of the world.
�The following Pamphlets and Papers may be had on addressing
a letter enclosing the price in postage stamps to Mr Thomas
Scott, Mount Pleasant, Ramsgate.
A Lay Sermon, for the Benefit of Clergy. Price 6d.
Eternal Punishment. An Examination of the Doctrines held by the Clergy of the
Church of England. By “Presbyter Anglicanus.” Price 6d.
Letter and Spirit. By a Clergyman of the Church of England. Price 6d.
Science and Theology. By Richard Davies Hanson, Esq., Chief Justice of South
Australia. Price 4d.
A Few Words on the Trinity, the Holy Spirit, and the Divinity and Incarnation of
Jesus. Price 6d.
Questions to which the Orthodox are Earnestly Requested to Give Answers.
Thoughts on Religion and the Bible. By a Layman and M.A. of Trin. Coll., Dublin. 6d.
The Opinions of Professor David F. Strauss. Price 6d,
A Few Self-Contradictions of the Bible. Price Is., free by post.
English Life of Jesus, or Historical and Critical Analysis of the Gospels; complete
in Six Parts, containing about 500 pages. Price 7s. 6d., free by post.
Against Hero-Making in Religion. By Prof. Francis W. Newman. Price 6d.
Ritualism in the Church of England. By “Presbyter Anglicanus.” Price 6d.
The Religious Weakness of Protestantism. By Prof. F. W. Newman. 7d., post free.
The Difficulties and Discouragements which Attend the Study of the Scriptures.
By the Right Rev. Francis Hare, D.D., formerly Lord Bishop of Chichester. 6d.
The Chronological Weakness of Prophetic Interpretation. By a Bbneficed
Clergyman of the Church of England. Price Is. Id., post free.
On the Defective Morality of the New Testament. By Professor F. W. Newman. 6d.
The “Church and its Reform.” A Reprint. Price Is.
The Church of England Catechism Examined. By Jeremy Bentham. A Reprint. Is.
Original Sin. Price <5d.
Redemption, Imputation, Substitution, Forgiveness of Sins, and Grace. Price 6d.
Basis of a New Reformation. Price 9d.
Miracles a.'d Prophecies. Price 6d.
Babylon. By the Rev. P. S. Desprez, B.D. Price 6d.
Thoughts on a Free and Comprehensive Christianity. By Prof. F. W. Newman. 6d.
The Church : the Pillar and Ground of the Truth. Price 6d.
Modern Orthodoxy and Modern Liberalism. Price 6d.
Errors, Discrepancies, and Contradictions of the Gospel Records; with special
reference to the irreconcilable Contradictions between the Synopticsand the Fourth
Gospel. Price Is.
The Gospel of the Kingdom. By a Beneficed Clergyman of the Church of England. 6d.
The Meaning of the Age. By the Author of ' The Pilgrim and the Shrine.’ 6d.
“James and Paul.” A Tract by Emer. Prof. F. W. Newman. Price 6d.
Law and the Creeds. Price 6d.
Genesis Critically Analysed, and continuously arranged; with Introductory Remarks.
By Edward Vansittart Neale, M.A. and M.R.I. Price Is.
A Confutation of the Diabolarchy, By Rev. John Oxleb. Price 6d.
The Bigot and the Sceptic. By Emer. Professor F. W. Newman. Price 6d.
Church Cursing and Atheism. By the Rev. Thomas P. Kirkman, M.A., F.R.S., &c.,
Rector of Croft, Warrington. Price is.
Practical Remarks on “ The Lord’s Prayer.” By a Layman. With Anno
tations by a Dignitary of the Church of England. Price 6d.
The Analogy of Nature and Religion—Good and Evil. By a Clergyman
of the Church of England. Price 6d.
Commentators and Hierophants; or, The Honesty of Christian Commentators.
In Two Parts. Price 6d. each Part.
Free Discussion of Religious Topics. By Samuel Hinds, D.D., late Lord
Bishop of Norwich. Part I., price is. Part II., price Is. 6d.
The Evangelist and the Divine. By a Beneficed Clergyman of the Church
of England. Price Is.
The Thirty-Nine Articles and the Creeds,—Their Sense and their Non-Sense.
By a Country Parson. Parts I., II., and III. Price 6d. each Part.
�List of Publications—continued.
A Reply to the Question, “What have we got to Rely on, if we cannot
Rely on the Bible ? ” By Professor F. W. Newman,
Another Reply to the Question, “What have we got to Rely on, if we
cannot Rely on the Bible 1 ” By Samuel Hinds, D.D., late Lord Bishop of
Norwich. Price 6d.
The Utilisation of the Church Establishment. By the Author of “ The
Pilgrim and the Shrine,” “ The Meaning of the Age,” &c. Price 6d.
Modern Protestantism. By the Author of “ The Philosophy of Necessity.” 6d.
A Reply to the Question, “ Apart from Supernatural Revelation, what
is the Prospect of Man’s Living after Death?” By Samuel Hinds,
D.D., late Lord Bishop of Norwich. Price Cd.
Tree and Serpent Worship. Price 6d.
A Review of a Pamphlet, entitled, “ The Present Dangers of the Church of England.”
By W. G. Clark, M. A., Vice-Master of Trinity College, Cambridge. Price 6d.
TnE Twelve Apostles. Price 6d.
Is Death the End of all Things for Man ? By a Parent and a Teacher. 6d.
On the Infidelity of Orthodoxy. By the Rev. Thomas Kirkman, M.A.,
F.R.S., Rector of Croft. Parts I. and II. Price 6d. each Part.
The Finding of the Book. By John Robertson, Coupar Angus. Price 2s.
On Moral Evil. Price 6d.
The Claims of Christianity to the Character of a Divine Revelation,
Considered. By William Jevons. Price 6d.
The Unity of the Faith among all Nations. By a Padre of the Esta
blished Church. Price 6d.
Clergymen made Scarce. A Letter to the Bishop of London, by a Presbyter. 6d,
On the Efficacy of Opinion in Matters of Religion. By the Rev. W. R.
Worthington, M.A. Price 6d.
Sacred History as a Branch of Elementary Education. Part I.—“ Its
Influence on the Intellect.” Part II.—“ Its Influence on the Development of the
Conscience.” Price 6d. each Part.
On Religion. By a Former Elder in a Scotch Church. Price 6d.
The Nature and Origin of Evil. A Letter to a Friend, by Samuel Hinds,
D.D., late Lord Bishop of Norwich. Price 6d.
A.I. Conversations. Recorded by a Woman, for Women. Parts Land II. Trice
6d. each Part.
The Passion for Intellectual Freedom. By Edw Maitland. Price 6d.
Reason versus Authority. By W. O. Carr Brook. Price 3d.
An Appeal to the Preachers of all the Creeds. By Gamaliel Brown. 3d.
The Voysey Case. By Moncure D. Conway. Price Cd.
Realities. By P. A. Taylor, M.P.
The Beliefs of Unbelievers. By Rev. O. B. Frothingham. Price 3d.
On the Causes of Atheism. By Professor F. W. Newman. Price Cd.
The Bible; is it the Word of God ? By T. L. Strange, late Judge of the High
Court of Madras. Price 6d.
A Woman’s Letter. Price 3d.
An Episode in the History of Religious Liberty. By Rev. Chas. Voysey. 6d.
Intellectual Liberty. By John Robertson. Price 6d.
Thirty-Nine Questions concerning the Thirty-Nine Articles. By John
Page Hopps, Editor of ‘The Truthseeker.’ Price 3d
Divergence of Calvinism from Pauline doctrine. By Prof. F. W. Newman. 3d.
Friends to the cause of “Free Inquiry and Free Expression” are earnestly requested
to give aid in the wide dissemination of these pamphlets.
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Divergence of Calvinism from Pauline doctrine
Creator
An entity primarily responsible for making the resource
Newman, Francis William [1805-1897]
Description
An account of the resource
Place of publication: Ramsgate
Collation: 19, [2] p. ; 19 cm
Notes: Publisher's series list on unnumbered pages at the end.
Publisher
An entity responsible for making the resource available
Thomas Scott
Date
A point or period of time associated with an event in the lifecycle of the resource
1871
Identifier
An unambiguous reference to the resource within a given context
G4854
Rights
Information about rights held in and over the resource
<img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /><br />This work (Divergence of Calvinism from Pauline doctrine), identified by Humanist Library and Archives, is free of known copyright restrictions.
Format
The file format, physical medium, or dimensions of the resource
application/pdf
Type
The nature or genre of the resource
Text
Language
A language of the resource
English
Subject
The topic of the resource
Christianity
Calvinism
Calvinism
Christianity-Controversial Literature
Pauline Christianity