personality and in the absolute personality of God. Only in faith does conscience come to itself. But by sin this faith-consciousness may be turned into law-consciousness. Faith affirms God in us; law affirms God outside of us.? Schenkel differs from Schleiermacher in holding that religion is not feeling but conscience, and that it is not a sense of dependence on the world, but a sense of dependence on God. Conscience recognizes a God distinct from the universe, a moral God, and so makes an unmoral religion impossible.
Hopkins, Outline Study of Man, 283-285, Moral Science, 49, Law of Love, 41 ? ?Conscience is the moral consciousness of man in view of his own actions as related to moral law. It is a double knowledge of self and of the law. Conscience is not the whole of the moral nature. It presupposes the moral reason, which recognizes the moral law and affirms its universal obligation for all moral beings. It is the office of conscience to bring man into personal relation to this law. It sets up a tribunal within him by which he by which his own actions are judged judges his own actions. Not conscience, but the moral reason, judges of the conduct of others. This last is science but not conscience .
Peabody, Moral Philos., 41-60 ? ?Conscience not a source but a means of knowledge analogous to consciousness, a judicial faculty that judges according to the law before it. Verdict (verum dictum) always relatively rights although, by the absolute standard of right, it may be wrong. Like all perceptive faculties, educated by use (not by Increase of knowledge only, for man may act worse, the more knowledge he has). For absolutely right decisions, conscience is dependent upon knowledge. To recognize conscience as legislator (as well as judge), is to fail to recognize any objective standard of right.? The Two Consciences, 40, 47 ? ?Conscience the Law, and Conscience the Witness. The latter is the true and proper Conscience.?
H. B. Smith, System of Christ. Theology, 178-191 ? ?The unity of conscience is not in its being one faculty or in its performing one function, but in its having one object, its relation to one idea, viz., right. The term ?conscience? no more designates a special faculty than the term ?religion? does (or than the ?aesthetic sense?). The existence of conscience proves a moral law above us; it leads logically to a Moral Governor; it implies an essential distinction between right and wrong, an immutable morality and yet needs to be enlightened. Men may be conscientious in iniquity but conscience is not righteousness. This may only show the greatness of the depravity, having conscience, and yet ever disobeying it.?
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