See also: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 (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
- TIME, MEASUREMENT OF
- TIME, STANDARD
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
- OXFORD, EARLS OF
- OXFORD, EDWARD DE VERE, 17TH EARL
- OXFORD, JOHN DE VERE, 13TH EARL OF (1443-1513)
- OXFORD, PROVISIONS OF
- OXFORD, ROBERT DE VERE, 9TH EARL OF (1362-1392)
- OXFORD, ROBERT HARLEY, 1ST
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
- ORDER (through Fr. ordre, for earlier ordene, from Lat. ordo, ordinis, rank, service, arrangement; the ultimate source is generally taken to be the root seen in Lat. oriri, rise, arise, begin; cf. " origin ")
- ORDER, HOLY
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
- CHURCH (according to most authorities derived from the Gr. Kvpcaxov [&wµa], " the Lord's [house]," and common to many Teutonic, Slavonic and other languages under various forms—Scottish kirk, Ger. Kirche, Swed. kirka, Dan. kirke, Russ. tserkov, Buig. cerk
- CHURCH, FREDERICK EDWIN (1826-1900)
- CHURCH, GEORGE EARL (1835–1910)
- CHURCH, RICHARD WILLIAM (1815–189o)
- CHURCH, SIR RICHARD (1784–1873)
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
- HOLLAND, CHARLES (1733–1769)
- HOLLAND, COUNTY AND PROVINCE OF
- HOLLAND, HENRY FOX, 1ST BARON (1705–1774)
- HOLLAND, HENRY RICH, 1ST EARL OF (1S9o-,649)
- HOLLAND, HENRY RICHARD VASSALL FOX, 3RD
- HOLLAND, JOSIAH GILBERT (1819-1881)
- HOLLAND, PHILEMON (1552-1637)
- HOLLAND, RICHARD, or RICHARD DE HOLANDE (fl. 1450)
- HOLLAND, SIR HENRY, BART
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
- THOMAS (c. 1654-1720)
- THOMAS (d. 110o)
- THOMAS, ARTHUR GORING (1850-1892)
- THOMAS, CHARLES LOUIS AMBROISE (1811-1896)
- THOMAS, GEORGE (c. 1756-1802)
- THOMAS, GEORGE HENRY (1816-187o)
- THOMAS, ISAIAH (1749-1831)
- THOMAS, PIERRE (1634-1698)
- THOMAS, SIDNEY GILCHRIST (1850-1885)
- THOMAS, ST
- THOMAS, THEODORE (1835-1905)
- THOMAS, WILLIAM (d. 1554)
Thomas, 1877), and also G
.
Berthold, John Toland and der Monismus der Gegenwart (1876)
.
End of Article: