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By Jeffrey W. Barbeau

Barbeau reconstructs the process of faith that Coleridge develops in Confessions of an Inquiring Spirit (1840). Coleridge's overdue procedure hyperlinks 4 assets of divinity the Bible, the traditions of the church, the inner paintings of the Spirit, and the encouraged preacher to Christ, the observe. In hundreds of thousands of marginalia and personal computing device entries, Coleridge demanding situations conventional perspectives of the formation and notion of the Bible, clarifies the position of the church in biblical interpretation, and elucidates the connection among the target and subjective assets of revelation. In overdue writings that enhance a strong approach of faith, Coleridge conveys his dedication to biblical knowledge.

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Extra resources for Coleridge, the Bible, and Religion (Nineteenth-Century Major Lives and Letters)

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The “Redemption of Man” follows immediately after the Fall in order to offset the apostasy of the individual will by the divine plan of salvation. Even the least C h r i s t, t h e W o r d 21 suggestive themes, such as prayer, conflict, and discipline, all fall within the broad scope of the fruits of the redemption enacted by Christ, the Logos. Once again, Coleridge concludes the article with two Greek terms that provide the unifying idea of the article— M␧␶␣´␴␶␣␴␫␵ and ’A␯␣´␴␶␣␴␫␵. The terms identify the “change of state” and “rising up” that take place in Christ’s work of redemption.

9 Coleridge recognizes the weight of sin on the human condition. He was far less enthusiastic about the doctrine of sin in his early years. Joseph Priestley not only influenced his notion of Christian theism, but also his concept of will and evil. Priestley, as with other 18 Coleridge, the Bible, and Religion philosophical necessitarians such as William Godwin (1756–1836), relied heavily on the tenets of David Hartley’s (1705–57) associationalism. Hartley’s Observations on Man (1749), especially the first of the two parts, maintains a theory of association reliant on a psychological notion of the human person.

8 Coleridge recognizes that the Trinity is among the most difficult doctrines to demonstrate, yet he simultaneously believes that the Trinity remains “the one which of all others least needs to be demonstrated” since a lack of conclusive proof does not indicate the irrationality of the doctrine (AR 186). What is at stake is not the bounds of logic but God’s personal nature and, almost as important, the universal need for a redeemer: “because the doctrine of Redemption from Sin supplies the Christian with motives and reasons for the divinity of the redeemer far more .

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