John Locke's Assumptions - The Calvinist International

GodEvolving I'd be interested inJohn's and your views on Jack Miles' provocative book . Miles' analysis of the Gospels isexplicitly a 'literary' one treating the Bible as an art-work ratherthan as history or theology, but his thesis could be considered as apossibility for our 'objective' understanding of God and Christ. Theargument, briefly, is that God evolves and changes His mind - frombeing the Lord of Hosts to becoming the Lamb, renouncing His violentinterventions in the world and instead seeking to redeem humanity andalso Himself (as the creator of a world in which evil, violence andrivalry flourish).
One way of looking at this is that God has three modes - an eternal andunchanging one as sustainer of all that is and can be; an evolutionaryone as creator of this particular world in which He sees humans evolve;and a participative one, changing from the God of the Old Testament tothe God of the New. Olaf Stapledon has a similar perspective in hisremarkable non-Christian theological novel .
Can God be lonely? No - but a Perfect Being without a Creation cannotknow what it is like to be imperfect and a Creator. The world makessense as God's project - perhaps one of an infinite array - in which Heexplores what He in his lone perfection cannot know...

John Locke: Deist or Theologian? « Faithandthelaw's Blog

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Locke is not content with his christological defense, he also analyze what was is thegospel contained in the NT documents, showing that it is only christological, that is thecore of gospel is that Jesus is the Messiah, the Son of God, the Lord and Saviour. Lockewas indeed grieved to see Christians divided about secondary doctrinal issues. Locke'sanalysis of the New Testament gospel is still valuable today for those Protestants andCatholics who think that they have different "gospels" and therefore cannot worktogether for Christ.

John Locke's The Reasonableness of Christianity he …

The evidence upon this article bears no comparison with the evidence upon the first article, and therefore is not entitled to the same credit, and ought not to be made an article in a creed, because the evidence of it is defective, and what evidence there is, is doubtful and suspicious. We do not believe the first article on the authority of books, whether called Bibles or Korans, nor yet on the visionary authority of dreams, but on the authority of God's own visible works in the creation.

Appealed to farmers and laborers Deism Believed that god created the world but allowed it to operate through laws of nature.
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Religion of History's 100 Most Influential People

The Deist needs none of those tricks and shows called miracles to confirm his faith, for what can be a greater miracle than the creation itself, and his own existence?

Deism & the Founding Fathers: Definition & Beliefs | …

The case has often been made, however, that Hobbes was not justsomewhat sceptical about some religious claims, but actually deniedthe existence of God. The idea is that, though Hobbes says that Godexists, those statements are just cover for his atheism. Moreover,these interpreters claim, there are various pieces of evidence thatpoint to this hidden underlying view. Opinions differ on what thecrucial evidence of the hidden atheism is. Jesseph (2002), forinstance, argues that Hobbes’s claims about a material God donot add up. Curley (1992) argues that Hobbes’s discussions ofprophecy and miracles, taken together, contain a suggestiveproblem.

Deism, English | Internet Encyclopedia of Philosophy

There is a happiness in Deism, when rightly understood, that is not to be found in any other system of religion. All other systems have something in them that either shock our reason, or are repugnant to it, and man, if he thinks at all, must stifle his reason in order to force himself to believe them.

John Locke: The Great-Grandfather of Our Country | …

John Toland is generally seen as the writer who fired the first literary salvos in the deist war against Christianity. He was from Ireland but early on abandoned his family’s Roman Catholicism for more eclectic religious beliefs. He had an excellent education, studying at Edinburgh University as well as in the Netherlands and Germany. He joined the groups of freethinkers who frequented London coffeehouses and spent much of his life quarreling with High Church divines, composing pamphlets for Whig politicians, and seeking patrons throughout Europe. Often condemned by ecclesiastical authorities and sometimes blatantly flexible in his principles, Toland never achieved the financial success or literary respectability he desired.