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By Elmore Harris Harbison

Partially I of Christianity and background, the writer asks no matter if the devoted Christian may be extra wakeful than the uncommitted of a few which means in heritage. In answering this he bargains a critique of Arnold Toynbee and makes a few penetrating observations at the educating of background. half II is worried with the author’s designated field-the Protestant Reformation and its origins. Calvinism, with its dynamic experience of the old approach, gets exact therapy, and there's a impressive essay on Machiavelli and Thomas extra. 3 of the essays incorporated during this new booklet seem the following for the 1st time.

Originally released in 1964.

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Extra info for Christianity and History: Essays

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Since the First World War we have had three notable attempts to sketch the history of Western thought for the general reader in one volume: James Harvey Robinson's Mind in the Mak­ ing (1921), J. H. Randall's Making of the Modern Mind (1929), and Crane Brinton's Ideas and Men (1950). Robin­ son had limitless faith in science and was coolly contemptu­ ous of all religion. Randall had a genuine appreciation of Christianity, at least in its aesthetic and moral aspects, although his ultimate trust was in the scientific method.

M. , "Christian Myth and Christian History," Journal of the History of Ideas, hi (April 1942), 145-158; Hans Lilje, Luthers Geschichtsanschauung (Berlin, 1932); P. Polman, L'element historique dans la controverse religieuse au XVIe siecle (Gembloux, 193a); the recent and excellent study by J. M. Headley, Luther's View of Church History (New Haven and London, 1963). 2 i Church History, ix (Dec. 1940), 313. 22 Roland H. Bainton, Here I Stand (Nashville, 1950); and E. G. Schwiebert, Luther and His Times (St.

But Neo-orthodoxy's pessimism about the nature of man, its skepticism about historical progress, its rejection of all utopianism, are typical of the writings of Christian thinkers as diverse in background as the Calvinist Brunner, the Anglican Temple, the Eastern Orthodox Berdyaev, and the Roman Catholic Louis Bouyer. It is in this sense that the new orthodoxy is at the cen­ ter of the contemporary Christian concern with history's meaning: it is typical of the most influential attitudes. This attempt to reconstruct a Christian understanding of history is obviously not yet a program for rewriting history on the working level.

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