John Locke: A Letter Concerning Toleration
QUOTES FOR DISCUSSION
… I esteem that
toleration to be the chief characteristic mark of the true Church. For
whatsoever some people boast of the antiquity of places and names, or of the
pomp of their outward worship; others, of the reformation of their discipline;
all, of the orthodoxy of their faith - for everyone is orthodox to himself –
these things, and all others of this nature, are much rather marks of men
striving for power and empire over one another than of the Church of Christ.
John Locke: A Letter Concerning
Toleration, Great Books Volume 35, pg. 1
“Thou, when thou are
converted, strengthen thy brethren,” said our Lord to Peter. It would, indeed,
be very hard for one that appears careless about his own salvation to persuade
me that they were extremely concerned for mine. For it is impossible that those
should sincerely and heartily apply themselves to make other people Christians,
how have not really embraced the Christian religion in their own hearts.
John Locke: A Letter Concerning
Toleration, Great Books Volume 35, pg. 1
Now, I appeal to the
consciences of those that persecute, torment, destroy, and kill other men upon
pretense of religion, whether they do it out of friendship and kindness towards
them or no? And I shall then indeed, and not until then, believe that they do
so, when I shall see those fiery zealots correcting, in the same manner, their
friends and familiar acquaintances for the manifest sins they commit against
the precepts of the Gospel;
John Locke: A Letter Concerning
Toleration, Great Books Volume 35, pg. 1
That any man should
think fit to cause another man – whose salvation he hastily desires – to expire
in torments, and that even in an unconverted state, would, I confess, seem very
strange to me, and I thin, to any other also. But nobody, surely, will ever
believe that such a carriage can proceed from charity, love, or goodwill.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35,
pg. 2
The toleration of those
that different from others in matters of religion is so agreeable to the Gospel
of Jesus Christ, and to the genuine reason of mankind, that it seems monstrous
for men to be so blind as not to perceive the necessity and advantage of it in
so clear a light.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 2
Nobody is born a member
of any church; otherwise the religion of parents would descend unto children by
the same right of inheritance as their temporal estates, and everyone would
hold his faith by the same tenure he does his lands, than which nothing can be
imagined more absurd. Thus, therefore, that matter stands. No man by nature is
bound unto any particular church or sect, but everyone joins himself
voluntarily to that society in which he believes he has found that profession
and worship with is truly acceptable to God.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 4
I ask, I say, whether
this be not more agreeable to the Church of Christ than for men to impose their
own inventions and interpretations upon others as if they were of Divine
authority, and to establish by ecclesiastical laws, as absolutely necessary to
the profession of Christianity, such thins as the Holy Scriptures do either not
mention, or at least not expressly command?
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 5
Secondly, no private
person has any right in any manner to prejudice another person in his civil
enjoyments because he is of another church or religion.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 6
Nay, further: if it
could be manifest which of these two dissenting churches were in the right,
there would not accrue thereby unto the orthodox any right of destroying the
other. For churches have neither any jurisdiction in worldly matters, nor are
fire and sword any proper instruments wherewith to convince men’s minds of
error, and inform them of the truth.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 6
This caution and temper
they ought to certainly to use towards those who mind only their own business
and are solicitous for nothing but that (whatever men think of them) they
may worship God in that manner which they are persuaded is acceptable to Him
and in which they have the strongest hopes of eternal salvation.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 8
In private domestic
affairs, in the management of estates, in the conservation of bodily health,
every man may consider what suits his own convenience and follow what course he
likes best.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 8
No man can be forced to
be rich or healthful whether he will or no. Nay, God Himself will not save men
against their wills.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 8
Shall it be provided by
law that they must consult none but Roman physicians, and shall everyone be
bound to live according to their prescriptions?
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 8
But, it may be said,
there are a thousand ways to wealth, but only one way to heaven. It is well
said, indeed, especially by those that plead for compelling men into this or
that other way.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 8
But now, if I be
marching on with my utmost vigour in that way which, according to the sacred
geography, leads straight to Jerusalem, why am I beaten and ill-used by others
because, perhaps, I wear not buskins; because my hair is not of the right cut;
because, perhaps, I have not been dipped in the right fashion; …. Certainly, if
we consider right, we shall find that, for the most part, they are such
frivolous things as these that (without any prejudice to religion or the
salvation of souls, if not accompanied with superstition or hypocrisy) might
either be observed or omitted. I say they are such-like things as these which
breed implacable enmities amongst Christian brethren, who are all agreed in the
substantial and truly fundamental part of religion.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 8
This one and only narrow
way which leads to heaven is not better known to the magistrate than to private
persons, and therefore I cannot safely take him for my guide, who may probably
be as ignorant of the way as myself, and who certainly is less concerned for my
salvation than I myself am.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 9
… yet, if I be not
thoroughly persuaded thereof in my own mind, there will be no safety for me in
the following it. No way whatsoever that I shall walk in against the dictates
of my conscience will every bring me to the mansions of the blesses.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 10
I may grow rich by an
art that I take not delight in; I may be cured of some disease by remedies that
I have not faith in; but I cannot be saved by religion that I distrust and by a
worship that I abhor.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 10
… but there is nothing more
frivolous than that common distinction of moral, judicial, and ceremonial law,
which men ordinarily make use of.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 14
If a Roman Catholic
believe that to be really the body of Christ which another man calls bread, he
does not injury thereby to his neighbour.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 15
Errors, indeed, prevail
by the assistance of foreign and borrowed succours. But if Truth makes not her
way into the understanding by her own light, she will be but the weaker for any
borrowed force violence can add to her.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 15
… every one should do
what he in his conscience is persuaded to be acceptable to the almighty, on
whose good pleasure and acceptance depends their eternal happiness.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 16
Who shall be judge
between them? I answer: God Alone. For there is not judge upon earth between
the supreme magistrate and the people. God, I say, is the only Judge in this
case, who will retribute unto every one at the last day according to his
deserts; that is, according to his sincerity and uprightness in endeavouring to
promote piety, and the public weal, and peace of mankind.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 17
For example: we cannot
find any sect that teaches expressly and openly, that men are not obliged to
keep their promise; that princes may be dethroned by those that differ from
them in religion; or that the dominion of all things belong only to themselves.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 17
But, nevertheless, we
find those that say the same things in other words. What else do they mean who teach
that faith is not to be kept with heretics? Their meaning, forsooth, is that
the privilege of breaking faith belongs unto themselves; for they declare them
so whensoever they think fit.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 17
For by this means the
magistrate would give way to the settling of foreign jurisdiction in his own
country and suffer his own people to be listed, as it were, for soldiers
against his own Government.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 18
Lastly, those are not
all to be tolerated who deny the being of God. Promises, covenants, and oaths,
which are the bonds of human society, can have no hold upon an atheist.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 18
…but these
ecclesiastical meetings are of persons that are al of one opinion. As if an
agreement in matters of religion were in effect a conspiracy against the
commonwealth; or as if men would not be so much the more warmly unanimous in
religion the less liberty they had of assembling. But it will be urged still
that civil assemblies are open and free for any one to enter into, whereas
religious conventicles are more private and thereby give opportunity to
clandestine machinations.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 18
For if men enter into
seditious conspiracies , it is not religion inspires them to it in their
meetings, but their suffering and oppressions that make them willing to ease
themselves. Just and moderate government are everywhere quiet, everywhere safe;
but oppression raises ferments and makes men struggle to cast off an uneasy and
tyrannical yoke.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 19
Suppose this business of
religion were let alone, and that there were some other distinction made
between men and men upon account of their different complexions, shapes, and
features, so that those who have back hair (for example) or grey eyes should not
enjoy the same privileges as other citizens; that hey should not be permitted
either to buy or sell, or live by their callings; that parents should into have
the government and education of their own children; that all should either be
excluded from the benefit of the law, or meet with partial judges; can bit be
doubted but these persons, thus distinguished from others by the colour of
their hair and eyes, and united together by one common persecution, would easy
dangerous to the magistrate as any others that had associated themselves merely
upon the account of religion?
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 19
You will say, “What will
you have people to meet at divine service against the magistrate’s will?” I
answer: Why, I pray against his will? Is it not both lawful and necessary that
they should meet?
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 19
…take away the penalties
unto which they are subjected, and all the things will immediately become safe
and peaceable;
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 19
The sum of all we drive
at is that every man may enjoy the same rights that are granted to others.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 19
In a word, whatsoever
things are left free by law in the common occasion of life, let them remain
free unto every Church in divine worship. Let no man’s life, or body, or house,
or estate, suffer any manner of prejudice upon these accounts.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 20
Everyone is to be
accountable for his own actions, and no man is to be laid under a suspicion or
odium for the fault of another.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 20
It is not the diversity
of opinions (which cannot be avoided), but the refusal of toleration to those
that are of different opinions (which might have been granted), that has
produced all the bustles and wars that have been in the Christian world upon
account of religion.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 20
I cannot but wonder at
the extravagant arrogance of those men who think that they themselves can
explain things necessary to salvation more clearly than the Holy Ghost, the
eternal and infinite wisdom of God.
John Locke: A
Letter Concerning Toleration, Great Books Volume 35, pg. 22
Vocabulary - John
Locke, A Letter Concerning Toleration
Conventicles, pg 18
an assembly of an irregular or unlawful character. 3. : an assembly for religious worship; especially : a secret meeting for worship not sanctioned by law.
an assembly of an irregular or unlawful character. 3. : an assembly for religious worship; especially : a secret meeting for worship not sanctioned by law.
a small, unofficial and
unofficiated meeting of laypeople, to discuss religious issues in a
non-threatening, intimate manner.
Odium, pg. 20
intense hatred or dislike, esp. toward a person or thing regarded as contemptible, despicable, or repugnant. 2. the reproach, discredit, or opprobrium.
the state or fact of
being subjected to hatred and contempt as a result of a despicable act or
blameworthy circumstance.
1. The state or quality of being odious. 2. Strong dislike, contempt, or aversion. 3. A state of disgrace resulting from hateful or detestable conduct.
1. The state or quality of being odious. 2. Strong dislike, contempt, or aversion. 3. A state of disgrace resulting from hateful or detestable conduct.
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