“That Late Villain Milton”

PMLA ◽  
1940 ◽  
Vol 55 (1) ◽  
pp. 102-118 ◽  
Author(s):  
J. Milton French ◽  
Maurice Kelley
Keyword(s):  
Supplementary Note ◽  
Christian Doctrine ◽  
Unanimous Approval

As a supplementary note to the volume of Milton's Letters of State in the Columbia edition of his Works (Volume XIII), as well as an illuminating guide to his reputation immediately subsequent to his death, when Williamson's phrase, “that late Villain Milton,” would have met with nearly unanimous approval, it seems worth while to furnish a summary of information bearing on their publication. The gathering of this material has been in progress now for some time. The principal contributors have been Sumner (in his edition of the Christian Doctrine), Hamilton, Masson, Tanner and Howarth (editors of Pepys), and Hanford. Their contributions being somewhat scattered, I have here brought together the chief items. I am also able to add several new letters which have not previously been published, to correct and clarify certain dates, and, I hope, to arrange the whole in such a way that its story unfolds logically and easily.

On behalf of Pascal: A Reply to Le Poidevin

2020 ◽  
Vol 12 (3) ◽  
pp. 189
Author(s):  
Sebastian Gäb
Keyword(s):  
Christian Spirituality ◽  
Potential Candidate ◽  
Christian Doctrine ◽  
Real Possibility ◽  
Doctrine Of God ◽  
The Future ◽  
In The Wild ◽  
As If

When we were on the subway back from his lecture, I said to Robin: “I’m not sure there actually are any religious fictionalists.” We keep talking about them in papers and lectures, acting as if fictionalism in religion is a real possibility, but to be honest, I haven’t been able to spot one in the wild so far. The only potential candidate who comes to mind is Don Cupitt, who wrote things like: “I still pray and love God, even though I fully acknowledge that no God actually exists.”[1] Perhaps this is as fictionalist as it gets. But then again, Cupitt never explicitly declared himself a fictionalist (at least to my knowledge). Moreover, on other occasions he sounds more like an expressivist than a fictionalist, e.g. when he says: “The Christian doctrine of God just is Christian spirituality in coded form.”[2] So, if there are any actual fictionalists out there, please step forward.[1] Don Cupitt, After God: The Future of Religion (Basic Books, 1997), 85.[2] Don Cupitt, Taking leave of God (SCM Press, 1980), 14.

A supplementary note to 'An historical note on butterfly collecting in France during The Great War (1914–1918)'

2019 ◽  
Vol 70 (4) ◽  
pp. 245-248
Author(s):  
W. John Tennent ◽  
Stella Beavan ◽  
Huw Jones ◽  
Geoff Martin
Keyword(s):  
Great War ◽  
Historical Note ◽  
Supplementary Note ◽  
Short Article ◽  
The Great War ◽  
Battle Of The Somme ◽  
Entomological Data

Following a short article regarding the collection of a specimen of Iphiclides podalirius (Linnaeus, 1758) by A. A. Tullett, in France during the Battle of the Somme in 1916, further personal and entomological data regarding Tullett and others is presented.

Troeltsch's Eschatological Absolute

2020 ◽  
Author(s):  
Evan F. Kuehn
Keyword(s):  
Twentieth Century ◽  
New Testament ◽  
Christian Theology ◽  
Christian Doctrine ◽  
Philosophical Thought ◽  
The Core ◽  
Divine Transcendence ◽  
The Absolute

This study argues that the core of Ernst Troeltsch’s theological project is an eschatological conception of the Absolute. Troeltsch developed his idea of the Absolute from post-Kantian religious and philosophical thought and applied it to the Christian doctrine of eschatology. Troeltsch’s eschatological Absolute must be understood in the context of questions being raised at the turn of the twentieth century by research on New Testament apocalypticism, as well as by modern critical methodologies in the historical sciences. The study is a revisionist response to common approaches to Troeltsch that read him as introducing problematic historicist and immanentist assumptions into Christian theology. Instead it argues that Troeltsch’s theological modernism presents a compelling account of the meaningfulness of history while retaining a commitment to divine transcendence that is unconditioned by history. As such, his theology remains relevant to theological research today, well beyond theological circles that normally take Troeltsch’s legacy to contribute in a constructive way to their work.

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