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Updated: April 30, 2025
John, fourteen to the Trinitarians or Crouched Friars, nine to the Benedictines, forty- two to the Cistercians, forty-three to the Dominicans, sixty-five to the Franciscans, twenty-six to the Hermits of St. Augustine, twenty- five to the Carmelites, and forty-three belonging to various communities of Nuns.
Unitarians, Arians, Trinitarians, &c.! and I must have shocked a multitude of prejudices. And thirdly, there is a difference between an Inn, and a place of residence. In the first, your example, is of little consequence; in a single instance only, it ceases to operate as example; and my refusal would have been imputed to affectation, or an unaccommodating spirit.
In this case who would be most likely to place themselves very near to this pretender? Who would one expect to find near his person? Answer, some of the Trinitarians; chosen ones too; men of sound judgment, and who could be depended on as able to detect any fraud. How long is it reasonable to suppose these pretensions could possibly continue with any success?
I have indeed heard this interpretation from high Trinitarians; which indicates to me how dead is their moral sense in everything which concerns the conduct of Jesus. No reason appears why he should not have replied, that Moses forbade Israel voluntarily to place himself under a foreign king, but did not inculcate fanatical and useless rebellion against overwhelming power.
The Parisian humanists were partly Italians as Girolamo Balbi and Fausto Andrelini, but at that time a Frenchman was considered to be their leader, Robert Gaguin, general of the order of the Mathurins or Trinitarians, diplomatist, French poet and humanist. Side by side with the new Platonism a clearer understanding of Aristotle penetrated, which had also come from Italy.
That the divinity of Christ cannot be proved from the three first gospels, was confessed by the early Church, and is proved by the labouring arguments of the modern Trinitarians. What then can be dearer, than that John has put into the mouth of Jesus the doctrines of half a century later, which he desired to recommend?
Mr. Newman, as we have seen, has made use of those difficulties much as the Romanists have used the doctrine of the Trinity when arguing with Trinitarians in defence of transubstantiation. The Romanists said, "Here are all these inexplicable difficulties in the doctrine of the Trinity, and yet you believe it." So Mr.
Surely enough has been said to show that what we have here is only the absorption of even the profoundest religious meanings into the vortex of an all-dissolving metaphysical system. The most obvious meaning of the phrase 'Son of God, its moral and spiritual, its real religious meaning, is dwelt on, here in Hegel, as little as Hegel claimed that the Nicene trinitarians had dwelt upon it.
Yet the Trinitarians seemed to teach distinctly that there are either two Gods, possessing different attributes, or that Jesus Christ was not God. Now, were both of them Gods, or was one of them not God? And when I heard prayers so frequently terminated by the phrase, "Forgive us for Christ's sake," the question naturally arose, to whom were such prayers addressed?
Sir Asher never discussed theology except with those who agreed with him. Nor did he ever, whether in private or in public, breathe an unfriendly word against his Christian fellow-citizens. All were sons of the same Father, as he would frequently say from the platform. But in his heart of hearts he cherished a contempt, softened by stupefaction, for the arithmetical incapacity of Trinitarians.
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