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Your honor, learned counsel for Calvin seeks an
answer!
----- Original Message -----
Sent: January 01, 2005 05:31
Subject: Re: [TruthTalk] The place of
creeds in relation to truth
e.g.,
what evidence does Schaff cite for the validity of his quotd material;
where/has that been postd?
[..how do you and jt know exactly what Servetus himself thought
except perhaps indirectly--e.g., via Schaff(?); aren't you
suggestg to TT (based merely on opinion/s, below) that Servetus
opposd the binding authority of the Mosaic code --who made it bindg in
Geneva; how was Geneva governd(?)..why suggest anything about
Servetus (partic, 'willy-nilly', w/o postg more thorough,
detaild analysis)? Also, FTR, what is Calvin's view of the existential
role/power of Mosaic law? Is it different than the Ap Paul's--how so? What did
Calvin have to say about Servetus relative to both the OT and
the NT--does/n't (e.g.) Schaff opine on this side of the
matter? If so, maybe share it...if not, then
again: why?]
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e.g., what's the date of it..how long
'after'(?)
*
e.g., how
many ppl, actually, are involvd in composg the ff.
'quote'(?):
<<
It was written of Calvin after
[?*]the death of
Servitus:
Calvin�s plea for the right and duty of
the Christian magistrate to punish heresy by death, stands or falls with
his theocratic theory and the binding authority of the
Mosaic code. His arguments are chiefly
drawn from the Jewish laws against idolatry and blasphemy, and from the
examples of the pious kings of Israel. But his arguments from the New
Testament are failures. He agrees with Augustin in the interpretation of
the parabolic words: "Constrain them to come in" (Luke 14:23). But this
can only refer to moral and not to physical force, and would
imply a forcible salvation, not destruction. But he cannot
get over those passages which contradict his theory, as Christ�s rebuke to John and James for
wishing to call down fire from heaven (Luke 9:54), and to Peter for
drawing the sword (Matt. 26:52), his declaration that his kingdom is not
of this world (John 18:36), and his whole spirit and aim, which is
to save and not to destroy. In his
juvenile work on Seneca and in earlier editions of his Institutes,
Calvin had expressed noble sentiments on toleration; even as Augustin
did in his writings against the Manichaeans, among whom he himself had
lived for nine years; but both changed their
views for the worse in their zeal for
orthodoxy.>>jt, 12/31/04
On Sat, 1 Jan 2005 01:43:19 -0500 "David
Miller" <[EMAIL PROTECTED]> writes:
>I agree with
Schaff
why?
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