By Ramachandra Guha
'Inside each pondering there's a Gandhian and a Marxist suffering for supremacy', says Ramachandra Guha within the commencing sentence of this splendidly readable publication of principles, reviews and reflections. a considerable section of the publication expands in this salvo: it analyses Gandhians and psuedo-Gandhians, Marxists and anti-Marxists, Nehruvians and anti-secularists, democrats and Stalinists, scientists and historians, environmentalists and cricketers - in brief all those that contain the highbrow lifetime of pondering Indians at the present time.
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Comenii Fanatici zelum amarum, scientia et conscietia destitutum (Groningen, 1669). 70 "Sed praesertim est Comenius Fanaticus, Visionarius et Enthusiasta in folio". Antinheticus, p. 9. See also Bayle's article on "Comenius" Rem. G. in the Dictionnaire, 68 THE THEOLOGICAL CRITIQUE OF ENTHUSIASM 35 on the theme of the cessation of prophecy and miracles, and the sufficiency of Scripture with which we have dealt above: The completion and perfection of the Canonical Scriptures of the Old and New Testament are such that no new Revelations for the fuller instruction of the whole Church are to be added to them or to be expected .
The license to preach, Spanheim pronounced, was given only to the ministers who were specifically called to that vocation, and no one should preach unless he was sent by God (Romans 10:15), and was so designated by the imposition of hands. " Der Widertoeufferen Ursprung, p. 99r. ) and Samuel Scherphoff, Disputationum AntiAnabaptisticarum Decima-octava, thesis II. e. based on reasoning—and "ostensive" arguments which Spanheim adduced against enthusiasm. The other arguments addressed the content of the enthusiasts' doctrine, to which I have referred above, their enticing words rather than their demonstration of the spirit and power of God (I Cor.
Ill, Ch. 10, p. 11 Ον. 59 After the Apostolic period, so the argument ran, there was no longer any need for extraordinary "gifts of the spirit" or the performance of miracles, since Scripture was sufficient to convey the Christian message of salvation. 60 Bullinger, however, was not content with this theoretical argument, but also pointed out the differences in fact between the assemblies of the Corinthians in Paul's time, and contemporary Anabaptist assemblies. Had the Anabaptists shown any such gifts of the Spirit, Bullinger said, we would have been convinced that their churches were similar to those of the Corinthians: If they cannot [do] that, as they [surely] cannot and are not able to— it then follows that this institution [of prophesying and preaching], which is given to those who can speak in tongues, does not regard them [the Anabaptists] as they are ignorant people.