A Free Man's Worship by Bertrand Russell, Jim Killavey

By Bertrand Russell, Jim Killavey

Bertrand Russell was once a British thinker, philosopher, mathematician, historian, author, social critic, and Nobel laureate. At a variety of issues in his existence he thought of himself a liberal, a socialist, and a pacifist. He was once born in Monmouthshire into essentially the most well-liked aristocratic households within the United Kingdom.

A unfastened Man's Worship is maybe his most renowned and definitely the main extensively published of his many essays.

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Sota 22b) makes King Jannai, the Sadducee, tell his 1 2 1 It should be noted that the Septuagint renders both adjectives, shalem and tamim, by rActos". Cf. Chwolson, Das letzte Passamahl Christi (1892), 116 ff, and Beiträge zur Entwicklungsgeschichte des Judentums (1910), 60 f. 2 61 4 wife that she shall not be afraid of the Pharisees, but of those ringed-ones who look like Pharisees'. Jesus misses the mark when he treats the Pharisees as people who close their eyes, and they miss their mark when they treat him as one subject to hallucinations; neither party knows the inner reality of the other.

Where it is said of the people (Exod. iv. 31, xiv. 31) that they believed, that simple trust which one has or holds is meant, as in the case of the first patriarch. When anybody trusts someone he of course also believes what the other says. The pathos of faith is missing here, as it is missing in the relationship of a child to its father, whom it knows from the very beginning as its father. In this case too a trusting-in which has faltered must sometimes be renewed. 35 IV I N one version of the Epistle to the Hebrews (iv.

V. 3), demands therefore according to Paul the impossible, with­ out his differentiating between an external fulfilment which is possible and an impossible fulfilment in the complete intention of faith; evidendy he already regards the outward fulfilment as impossible, without o f course his indicating what makes it so. Here not merely the Old Testament belief and the living faith of post-Biblical Judaism are opposed to Paul, but also the Jesus of the Sermon on the Mount, although from a different motif and with a different purpose.

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