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JOHN [christened JANUS JuN1us] TOLAND...

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Originally appearing in Volume V26, Page 1049 of the 1911 Encyclopedia Britannica.
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JOHN [christened See also:JANUS JuN1us] See also:TOLAND (1670-1722)  , See also:English deist, was See also:born on the 3oth of See also:November 1670, near See also:Londonderry, See also:Ireland . Brought up a See also:Roman See also:Catholic, in his sixteenth See also:year he became a zealous See also:Protestant . In 1687 he entered See also:Glasgow University, and in 1690 was created M.A. by the university of See also:Edinburgh . He then spent a See also:short See also:time in some Protestant families in See also:England, and with their assistance went to See also:Leiden University, to qualify for the dissenting See also:ministry . He spent about two years studying ecclesiastical See also:history, chiefly under the famous See also:scholar See also:Friedrich Spanheim . He then went to See also:Oxford (1694), where he acquired a reputation for See also:great learning and " little See also:religion," although at the time he professed to be a decided See also:Christian . While at Oxford he began the See also:book which made him famous—his See also:Christianity not Mysterious (1696, See also:anonymous; 2nd ed. in the same year, with his name; 3rd ed., 1702, including an See also:Apology for Mr . See also:Toland) . It gave great offence, and several replies were immediately published . The author was prosecuted by the See also:grand See also:jury of See also:Middlesex; and, when he attempted to See also:settle in See also:Dublin at the beginning of 1697, he was denounced from the See also:pulpit and elsewhere . His book having been condemned by the Irish See also:parliament (See also:Sept . 9, 1697) and an See also:order issued for his See also:arrest, Toland fled to England .

The resemblance, both in See also:

title and in principles, of his book to See also:Locke's Reasonableness of Christianity, led to a prompt disavowal on Locke's See also:part of the supposed identity of opinions, and subsequently to the famous controversy between See also:Stillingfleet and the philosopher . Toland's next See also:work of importance was his See also:Life of See also:Milton (1698), in which a reference to " the numerous supposititious pieces under the name of See also:Christ and His apostles and other great persons," provoked the See also:charge that he had called in question the genuineness of the New Testament writings . Toland re-plied in his Amyntor, or a See also:Defence of Milton's Life (1699), to which he added a remarkable See also:list of what are now called apocryphal New Testament writings . In his remarks he really opened up the great question of the history of the See also:canon . The next year his Amyntor and Christianity not Mysterious were under discussion in both houses of See also:Convocation, and the Upper See also:House declined to proceed against the author . In 1701 Toland spent a few See also:weeks at See also:Hanover as secretary to the See also:embassy of the See also:earl of See also:Macclesfield, and was received with favour by the electress See also:Sophia in See also:acknowledgment of his book Anglia Libera, a defence of the Hanoverian See also:succession . On his return from the See also:Continent he published Vindicius Liberius (1702), a defence of him-self and of the bishops for not prosecuting him . In this he apologized for Christianity not Mysterious, as a youthful indiscretion, and declared his conformity to the doctrines of the established See also:Church . The next year he visited Hanover and See also:Berlin, and was again graciously received by the electress and her daughter Sophia See also:Charlotte, See also:queen of See also:Prussia, the " See also:Serena" of the Letters published on his return to England (1704) . In two of these (A See also:Letter to a See also:Gentleman in See also:Holland, and See also:Motion essential to See also:Matter), ostensibly an attack on See also:Spinoza, he anticipated some of the speculations of See also:modern See also:materialism . The See also:Account of the Courts of Prussia and Hanover (1705) was used by See also:Carlyle in his Life of See also:Frederick the Great . From 1707 to 1710 Toland lived in varying circumstances on the Continent .

In 1709 he published (at the See also:

Hague) Adeisidaemon and Origines Judaicae, in which, amongst other things, he maintained that the See also:Jews were originally Egyptians, and that the true See also:Mosaic institutions perished with See also:Moses . After his return to England, he lived chiefly in See also:London and latterly in Putney, subsisting precariously upon the earnings of his See also:pen and the benevolence of his patrons . His See also:literary projects were numerous (see See also:Mosheim's Vita); his warm Irish nature appears in his projected history of the See also:ancient See also:Celtic religion and his chivalrous advocacy of the See also:naturalization of the Jews . The last of his theological See also:works were Nazarenus, or Jewish, See also:Gentile and Mahometan Christianity (1718), and Tetradymus (1720), a collection of essays on various subjects, in the first of which (Hodegus) he set the example, subsequently followed by See also:Reimarus and the rationalistic school in See also:Germany, of interpreting the Old Testament miracles by the naturalistic method, maintaining, for instance, that the See also:pillar of See also:cloud and the See also:fire of See also:Exodus was a transported See also:signal-fire . His last and most offensive book was his Pantheisticon (1720) . He died on the trth of See also:March, 1721-1722, as he had lived, in great poverty, in the midst of his books, with his pen in his See also:hand . Just before his See also:death he composed an See also:epitaph on himself, in which he claimed to have been " Veritatis propugnator, libertatis assertor." The words Ipse vero aeternum est resurrecturus, at idem futurusTolandus nunquam " seem to indicate his adherence to the pantheistic creed expounded in the Pantheisticon . Toland is generally classed with the deists, but at the time when he wrote Christianity not Mysterious he was decidedly opposed to See also:deism . The See also:design of the work was to show, by an See also:appeal mainly to the tribunal of Scripture, that there are no facts or doctrines of the " See also:Gospel," or the " Scriptures," or " Christian See also:revelation," which, when revealed, are not perfectly See also:plain, intelligible and reasonable, being neither contrary to See also:reason nor incomprehensible.to it . It was intended to be the first of three discourses, in the second of which he was to See also:attempt a particular and rational explanation of the reputed mysteries of the gospel, and in the third a demonstration of the verity of Divine revelation against atheists and all enemies of revealed religion . After his Christianity not Mysterious and his Amyntor, Toland's Nazarenus was of See also:chief importance, as calling See also:attention to the right of the See also:Ebionites to a See also:place in the See also:early church, though it altogether failed to establish his See also:main See also:argument or to put the question in the true See also:light . His Pantheisticon, sive See also:formula celebrandae sodalitatis socraticae, of which he printed a few copies for private circulation only, gave great offence as a sort of liturgicservice made up of passages from See also:heathen authors, in See also:imitation of the Church of England See also:liturgy .

The title also was in those days alarming, and still more so the See also:

mystery which the author threw See also:round the question how far such See also:societies of pantheists actually existed . See Mosheim's Vindiciae antiquae christianorum disciilinae (1722), containing the most exhaustive account of Toland s life and writings; a Life of Toland (1722), by " one of his most intimate See also:friends "; See also:Memoirs of the Life and Writings of Mr See also:John Toland," by See also:Des Maizeaux, prefixed to The See also:Miscellaneous Works of Mr John Toland (London, 1747) ; John See also:Leland's View of the See also:Principal Deistical Writers (last ed . 1837) ; G . V . See also:Lechler's Geschichte des englischen Deismus (1841); See also:Isaac Disraeli's Calamities of Authors (new ed., 1881) ; See also:article on " The English Freethinkers " in Theological See also:Review, No . 5 (November, 1864) ; J . See also:Hunt, in Contemporary Review, No . 6, See also:June 1868, and his Religious Thought in England (1870-1873) ; See also:Leslie See also:Stephen's History of English Thought in the Eighteenth See also:Century, vol. i . (1881), and article in See also:Dictionary of See also:National See also:Biography; J . See also:Cairns's Unbelief in the Eighteenth Century (1881) . On Toland's relation to the subsequent See also:Tubingen school, as presented in his Nazarenus, see D . See also:Patrick in Theological Review, No .

59 (See also:

October, 1877) ; and on his relation to materialism, F . A . See also:Lange's Geschichte des Materialismus (Eng. trans. by E . C . See also:Thomas, 1877), and also G . Berthold, John Toland and der Monismus der Gegenwart (1876) .

End of Article: JOHN [christened JANUS JuN1us] TOLAND (1670-1722)
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