Pantheistic Dilemmas and Other Essays in Philosophy and Religion (Paperback)

This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1920 Excerpt: ...not wanting. The Swiss reformer CEcolampadius strongly advocated the relative independence of the church. Calvin, however he may have shaped the administration at Geneva, was committed in his general theory to the same view. It may be said, indeed, that in the proper Calvinian theory church and state were rated as coordinate powers, having each its own province, and neither being legitimately reduced to a mere dependency of the other. As for the German reformer, in so far as he tolerated the intervention of state authority, it was not at all with the idea that the use of force is congenial to the interests of religion. "Luther," says Ranke, "was of all men who have stood at the head of a movement world-wide in its significance, the one perhaps who was least inclined to have anything to do with force and war." The Roman Catholic theory on the normal relation between church and state stood then, and remains still, in complete contrast. Boniface VIII, in the bull TJnam Sanctam, repudiated the idea that the state possesses an authority in any wise coordinate with that of the church as no better than Manichaean dualism. "There is," he said, "one body, one head. Therefore the temporal authority should be subject to the spiritual." This was a mediaeval pronouncement. But an ample list of parallels was supplied in the nineteenth century. Phillips, a distinguished expositor of canon law, wrote, "A glance at the difference between spiritual and worldly sovereignty shows the impossibility of coordination." E. S. Purcell declared in an essay, having the apparent approval of Archbishop Manning: "The state is not competent to determine by its own authority its proper range and sphere; these are shaped out for it by t...