Eclectic Magazine of Foreign Literature, Science, and Art, March 1885. VariousЧитать онлайн книгу.
philosophy or theology has its own assumptions resting on three ultimate facts, namely, the reality of the law of conscience; the existence of a responsible will as the subject of that law; and lastly, the existence of God… The first is a fact of consciousness; the second, a fact of reason necessarily concluded from the first; and the third, a fact of history interpreted by both.”
These were the radical data of the religious philosophy of Coleridge. They imply a general conception of religion which was revolutionary for his age, simple and ancient as the principles are. The evangelical tradition brought religion to man from the outside. It took no concern of man's spiritual constitution beyond the fact that he was a sinner and in danger of hell. Coleridge started from a similar but larger experience, including not only sin, but the whole spiritual basis on which sin rests. “I profess a deep conviction,” he says, “that man is a fallen creature,” “not by accident of bodily constitution or any other cause, but as diseased in his will – in that will which is the true and only strict synonyme of the word I, or the intelligent Self.” This “intelligent Self” is a fundamental conception lying at the root of his system of thought. Sin is an attribute of it, and cannot be conceived apart for it, and conscience, or the original sense of right and wrong governing the will. Apart from these internal realities there is no religion, and the function of the Christian Revelation is to build up the spiritual life out of these realities – to remedy the evil, to enlighten the conscience, to educate the will. This effective power of religion comes directly from God in Christ. Here Coleridge joins the Evangelical School, as indeed every school of living Christian Faith. This was the element of Truth he found in the doctrine of Election as handled “practically, morally, humanly,” by Leighton. Every true Christian, he argues, must attribute his distinction not in any degree to himself – “his own resolves and strivings,” “his own will and understanding,” still less to “his own comparative excellence,” – but to God, “the being in whom the promise of life originated, and on whom its fulfilment depends.” Election so far is a truth of experience. “This the conscience requires; this the highest interests of morality demand.” So far it is a question of facts with which the speculative reason has nothing to do. But when the theological reasoner abandons the ground of fact and “the safe circle of religion and practical reason for the shifting sand-wastes and mirages of speculative theology,” then he uses words without meaning. He can have no insight into the workings or plans of a Being who is neither an object of his senses nor a part of his self-consciousness.
Nothing can show better than this brief exposition how closely Coleridge in his theology clung to a base of spiritual experience, and sought to measure even the most abstruse Christian mysteries by facts. The same thing may be shown by referring to his doctrine of the Trinity, which has been supposed the most transcendental and, so to speak, “Neo-Platonist” of all his doctrines. But truly speaking his Trinitarianism, like his doctrine of Election, is a moral rather than a speculative truth. The Trinitarian idea was, indeed, true to him notionally. The full analysis of the notion “God” seemed to him to involve it. “I find a certain notion in my mind, and say that is what I understand by the term God. From books and conversation I find that the learned generally connect the same notion with the same word. I then apply the rules laid down by the masters of logic for the involution and evolution of terms, and prove (to as many as agree with my premisses) that the notion 'God' involves the notion 'Trinity,'” So he argued, and many times recurred to the same Transcendental analysis. But the truer and more urgent spiritual basis of the doctrine of the Trinity, even to his own mind, was not its notional but its moral necessity. Christ could only be a Saviour as being Divine. Salvation is a Divine work. “The idea of redemption involves belief in the Divinity of our Lord. And our Lord's Divinity again involves the Trinitarian idea, because in and through this idea alone the Divinity of Christ can be received without breach of faith in the Unity of the Godhead.” In other words, the best evidence of the doctrine of the Trinity, is the compulsion of the spiritual conscience which demands a Divine Saviour; and only in and through the great idea of Trinity in Unity does this demand become consistent with Christian Monotheism.8
These doctrines are merely used in illustration, as they are by Coleridge himself in his Aids to Reflection. But nothing can show in a stronger light the general character of the change which he wrought in the conception of Christianity. From being a mere traditional creed, with Anglican and Evangelical, and it may be added Unitarian alike, it became a living expression of the spiritual consciousness. In a sense, of course, it had always been so. The Evangelical made much of its living power, but only in a practical and not in a rational sense. It is the distinction of Coleridge to have once more in his age made Christian doctrine alive to the reason as well as the conscience – tenable as a philosophy as well as an evangel. And this he did by interpreting Christianity in the light of our moral and spiritual life. There are aspects of Christian truth beyond us —Exeunt in mysteria. But all Christian truth must have vital touch with our spiritual being, and be so far at least capable of being rendered in its terms, or, in other words, be conformable to reason.
There was nothing absolutely new in this luminous conception, but it marked a revolution of religious thought in the earlier part of our century. The great principle of the Evangelical theology was that theological dogmas were true or false without any reference to a subjective standard of judgment. They were true as pure data of revelation, or as the propositions of an authorised creed settled long ago. Reason had, so far, nothing to do with them. Christian truth, it was supposed, lay at had in the Bible, an appeal to which settled everything. Coleridge did not undervalue the Bible. He gave it an intelligent reverence. But he no less reverenced the spiritual consciousness or divine light in man; and to put out this light, as the Evangelical had gone far to do, was to destroy all reasonable faith. This must rest not merely on objective data, but on internal experience. It must have not merely authority without, but rationale within. It must answer to the highest aspiration of human reason, as well as the most urgent necessities of human life. It must interpret reason and find expression in the voice of our higher humanity, and so enlarge itself as to meet all its needs.
If we turn for a moment to the special exposition of the doctrines of sin and redemption which Coleridge has given in the Aids to Reflection, it is still mainly with the view of bringing out more clearly his general conception of Christianity as a living movement of thought rather than a mere series of articles or a traditionary creed.
In dealing first with the question of sin, he shows how its very idea is only tenable on the ground of such a spiritual constitution in man as he has already asserted. It is only the recognition of a true will in man – a spirit or supernatural in man, although “not necessarily miraculous” – which renders sin possible. “These views of the spirit and of the will as spiritual,” he says more than once, “are the groundwork of my scheme.” There was nothing more significant or fundamental in all his theology. If there is not always a supernatural element in man in the shape of spirit and will, no miracles or anything else can ever authenticate the supernatural to him. A mere formal orthodoxy, therefore, hanging upon the evidence of miracles, is a suspension bridge without any real support. So all questions between infidelity and Christianity are questions here, at the root, and not what are called “critical” questions as to whether this or that view of the Bible be right, or this or that traditionary dogma be true. Such questions are, truly speaking, inter-Christian questions, the freest views of which all Churches must learn to tolerate. The really vital question is whether there is a divine root in man at all – a spiritual centre, answering to a higher spiritual centre in the universe. All controversies of any importance come back to this. Coleridge would have been a great Christian thinker if for no other reason than this, that he brought all theological problems back to this living centre, and showed how they diverged from it. Apart from this postulate, sin was inconceivable to him; and in the same manner all sin was to him sin of origin or “original sin.” It is the essential property of the will that it can originate. The phrase original sin is therefore “a pleonasm.” If sin was not original, or from within the will itself, it would not deserve the name. “A state or act that has not its origin in the will may be a calamity, deformity, disease, or mischief, but a sin it cannot be.”
Again he says: “That there is an evil common to all is a fact, and this evil must, therefore, have a common ground. Now this evil ground cannot originate
This was a favorite thought with Coleridge, as for example, in his