By Michel de Montaigne
"An Apology for Raymond Sebond" is commonly considered as the best of Montaigne's essays: a supremely eloquent expression of Christian scepticism. An empassioned defence of Sebond's fifteenth-century treatise on common theology, it was once encouraged by means of the deep quandary of private depression that the demise of Montaigne's personal father in 1568, and explores modern Christianity in prose that's witty and often damning. As he searches for the genuine that means of religion, Montaigne is seriously serious of the conceited tendency of mankind to create God in its personal photo, and gives his own reflections at the actual position of guy, the necessity to eschew own vanity, and the important significance of religion if we're to appreciate our position within the universe. clever, perceptive and remarkably trained, this can be one of many real masterpieces of the essay shape.
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Extra resources for An Apology for Raymond Sebond
James’ The Anxious Inquirer (London: The Religious Tract Society, 1835). [Princeton, Princeton University Library] sect consisted of some wealthy and well-connected members who were able to exercise an influence on Parliament and on British public opinion out of all proportion to their numbers. ”11 The new religiosity was to set the tone of the Victorian period. One of the bestselling pamphlets of the day was John Angell James’ The Anxious Enquirer, which was originally published in 1834 but reprinted many times afterwards and widely distributed by the Religious Tract Society.
Seeing ‘Protestantism’ as a negative definition which could never hope to recapture the devotion of the people, and which did an injustice to the depth of spirituality of Thomas Cramner and the others who had composed the Book of Common Prayer, Tractarians republished editions of the Christian Fathers and seventeenth and eighteenth-century High Churchmen in the belief that they were helping to protect the Anglican legacy. The enthusiasm spread to Anglicans around the country, including in Cambridge, where in 1839 John Mason Neale and Benjamin Webb formed the 17 Chadwick, The Victorian Church, I, 73-74.
Newman, Remarks on Certain Passages in the Thirty-Nine Articles. H. 22 Once again, a highly public event appeared to reveal the Church of England as riven with controversy and exposed as lacking either clerical discipline or internal theological, devotional and intellectual consensus. These devotional, theological and ecclesiological mid-Victorian controversies left deep marks on the Anglican Church and changed its character profoundly. By the end of the nineteenth century, the Church of England had become a much more vital and energetic promoter of the gospel message than it had been in the eighteenth century, when it had been Methodism, not mainstream Anglicanism, which drew the biggest crowds and made the most noise.