At one of Charles Lamb's delightful1 Wednesday evenings Coleridge had, as usual, consumed more than his fair share of time in talking of some "regenerated2" orthodoxy. Leigh Hunt, who was one of the listeners, manifested his surprise at the prodigality3 and intensity4 of the poet's religious expressions, and especially at his always speaking of Jesus as "our Savior." Whereupon Lamb, slightly exhilarated by a glass of gooseberry cordial, stammered5 out, "Ne—ne—never mind what Coleridge says; he's full of fun." This jocular and irreverent criticism is perhaps, after all, the most pertinent6 that can be passed on the utterances7 of this school of "regenerated orthodoxy." Coleridge, who had unbounded genius, and was intellectually capable of transforming British philosophy, went on year after year maundering about his "sumject" and "omject," mysteriously alluding8 to his great projected work on the Logos, and assuring everybody that he knew a way of bringing all ascertained9 truth within the dogmas of the Church of England. His pupil, Maurice, wasted a noble intellect (as Mill says, few of his contemporaries had so much intellect to waste) in the endeavor to demonstrate that the Thirty-Nine Articles really anticipated all the extremest conclusions of modern thought; afflicting10 himself perpetually, as has been well said, with those "forty stripes save one." And now we have Dean Stanley, certainly a much smaller man than Maurice, and infinitely11 smaller than Coleridge, continuing the traditions of the school, of which let us hope he will be the last teacher. What his theology precisely12 is no mortal can determine. He subscribes13 the doctrines14 of the Church of England, but then he interprets them in an esoteric sense; that is, of course, in a Stanleyan sense; for when the letter of doctrine15 is left for its occult meaning every man "runs" a private interpretation16 of his own. The Nineteenth Century for August contains a characteristic specimen17 of his exegesis18. It is entitled "The Creed19 of the Early Christians21," but is really a sermon on the Trinity, which doubtless has been preached at Westminster. We shall examine its peculiarities22 and try to reach its meaning; a task by no means easy, and one which we could pardon anyone for putting aside with Lamb's remark, "It's only his fun."
Dean Stanley has a new theory of the Trinity, partly deduced from other mystics, and partly constructed on the plan of the negro who explained that his wooden doll was made "all by myself, out of my own head." God the Father, in this as in other theories, comes first: not that he is older or greater than the other persons, for they are all three coequal and co?ternal; but because you must have a first for the sake of enumeration23, or else the most blessed Trinity would be like the Irishman's little pig who ran about so that there was no counting him. There is also another reason. God the Father corresponds to Natural Religion, which of course has priority in the religious development of mankind; coming before Revealed Religion, to which God the Son corresponds, and still more before Spiritual Religion to which corresponds the Holy Ghost.
"We look round the physical world; we see indications of order, design, and good will towards the living creatures which animate24 it. Often, it is true, we cannot trace any such design; but, whenever we can, the impression upon us is the sense of a Single, Wise, Beneficent Mind, the same now that it was ages before the appearance of man—the same in other parts of the Universe as it is in our own. And in our own hearts and consciences we feel an instinct corresponding to this—a voice, a faculty25, that seems to refer us to a higher power than ourselves, and to point to some Invisible Sovereign Will, like to that which we see impressed on the natural world. And further, the more we think of the Supreme26, the more we try to imagine what his feelings are towards us, the more our idea of him becomes fixed27 as in the one simple, all-embracing word that he is Our Father."
The words we have italicised say that design cannot always be traced in nature. We should like to know where it can ever be. Evolution shows that the design argument puts the cart before the horse. Natural Selection, as Dr. Schmidt appositely remarks, accounts for adaptation as a result without requiring the supposition of design as a cause. And if you cannot deduce God from the animate world, you are not likely to deduce him from the inanimate. Dean Stanley himself quotes some remarkable28 words from Dr. Newman's Apologia—"The being of a god is as certain to me as the certainty of my own existence. Yet when I look out of myself into the world of men, I see a sight which fills me with unspeakable distress29. The world of men seems simply to give the lie to that great truth of which my whole being is so full. If I looked into a mirror and did not see my face, I should experience the same sort of difficulty that actually comes upon me when I look into this living busy world and see no reflection of its Creator." How, asks the Dean, is this difficulty to be met? Oh, he replies, | we must turn to God the Son in the person of Jesus Christ, and his utterances will supplement and correct the uncertain sounds of nature; and then there is the Holy Ghost to finally supply all omissions30, and clear up all difficulties. Now to our mind this is simply intellectual thimble-rigging. Or rather does it not suggest the three-card trick? One card is useless, two cards are unsafe, but with three cards to shuffle31 you are almost sure to win. Dr. Newman gets his God through intuition; he maintains that the existence of God is a primary fact of consciousness, and entirely32 declines the impossible task of proving it from the ph?nomena of nature. Dean Stanley should do the same. It is not honest to employ an argument and then shirk all the difficulties it raises by resorting to the theological three-card trick, which confounds instead of satisfying the spectator, while emptying his mental pockets of the good cash of common sense.
The Dean's treatment of God the Son is amusing. He writes of Jesus Christ as though he were a principle instead of a person. "The Mahometan," he says, "rightly objects to the introduction of the paternal33 and filial relations into the idea of God, when they are interpreted in the gross and literal sense. But in the moral spiritual sense it is true that the kindness, tenderness and wisdom we find in Jesus Christ is the reflection of the same kindness, tenderness and wisdom which we recognise in the governance of the universe." This may be called mysticism, but we think it moonshine. Gross and literal sense, forsooth! Why, was not Jesus Christ a man, a most literal fact, "gross as a mountain, open, palpable?" Dean Stanley approves the Mahometan's objection, and yet he knows full well that it contravenes34 a fundamental dogma of the Christian20 Church, and is accounted a most damnable heresy35. Why this paltering with us in a double sense? To our mind downright blatant36 orthodoxy, which is at least honest if not subtle, is preferable to this hybrid37 theology which attempts to reconcile contradictions in order to show respect to truth while sticking to the flesh-pots of error, and evades all difficulties by a patent and patently dishonest method of "interpretation."
Quoting Goethe's "Wilhelm Meister," Dean Stanley tells us that one great benefit traceable to God the Son is the recognition of "humility38 and poverty, mockery and despising, wretchedness and suffering, as divine." Well, if these things are divine, the sooner we all become devilish the better. Nobody thinks them divine when they happen to himself; on the contrary, he cries out lustily against them. But it is a different matter when they happen to others. Then the good Christian considers them divine. How easily, says a French wit, we bear other people's troubles! Undistracted by personal care, pious39 souls contemplate40 with serene41 resignation the suffering of their neighbors, and acknowledge in them the chastening hand of a Divine Father.
God the Holy Ghost represents Spiritual religion: the Father represents God in Nature, the Son represents God in History, and "the Holy Ghost represents to us God in our own hearts and spirits and consciences." Here be truths! An illustration is given. Theodore Parker, when a boy, took up a stone to throw at a tortoise in a pond, but felt himself restrained by something within him; and that something, as his mother told him, was the voice of God, or in other words the Holy Ghost. Now if the Holy Ghost is required to account for every kind impulse of boys and men, there is required also an Unholy Ghost to account for all our unkind impulses. That is, a place in theology must be found for the Devil. The equilateral triangle of theology must be turned into a square, with Old Nick for the fourth side. But Dean Stanley does not like the Devil; he deems him not quite respectable enough for polite society. Let him, then, give up the Holy Ghost too, for the one is the correlative of the other.
"It may be," says the Dean, after interpreting the Trinity, "that the Biblical words in some respects fall short of this high signification." What, God's own language inferior to that of the Dean of Westminster? Surely this is strange arrogance42, unless after all "it's only his fun." Perhaps that is how we should take it. Referring to some sacred pictures in the old churches of the East on Mount Athos, intended to represent the doctrine of the Trinity, the Dean says that standing43 on one side the spectator sees only Christ on the Cross, standing on the other he sees only the Holy Dove, while standing in front he sees only the Eternal Father. Very admirable, no doubt. But there is a more admirable picture described by Mr. Herbert Spencer in his "Study of Sociology," which graphically44 represents the doctrine of the Trinity in the guise45 of three persons trying to stand in one pair of boots!
Goethe is cited as a Christian, a believer in the Trinity. Doubtless the Dean forgets his bitter epigram to the effect that he found four things too hard to put up with, and as hateful as poison and serpents; namely, tobacco, garlic, bugs46, and the Cross. Heine also is pressed into service, and an excellent prose translation of one of his poems is given, wherein he celebrates the Holy Ghost, the Spirit of God. But Dean Stanley has read his Heine to little purpose if he imagines that this radiant and splendid soldier of progress meant by the Spirit of God the third person of the Christian Trinity. Heine was no Christian, and the very opposite of a theologian. We might translate passages of scathing47 irony48 on the ascetic49 creed of the Cross from the De L'Allemagne, but space does not admit. A few of Heine's last words must do instead. To Adolph Stahr he said: "For the man in good health Christianity is an unserviceable religion, with its resignation and one-sided precepts50. For the sick man, however, I assure you it is a very good religion." To Alfred Meissner: "When health is used up, money used up, and sound human sense used up, Christianity begins." Once, while lying on his mattress-grave, he said with a sigh: "If I could even get out on crutches51, do you know whither I would go? Straight to church." And when his hearer looked incredulous, he added: "Most decidedly to church. Where else should one go with crutches?" Such exquisite52 and mordant53 irony is strange indeed in a defender54 of the holy and blessed Trinity.
Dean Stanley's peroration55 runs thus:—"Wherever we are taught to know and understand the real nature of the world in which our lot is cast, there is a testimony56, however humble57, to the name of the Father; wherever we are taught to know and admire the highest and best of human excellence58, there is a testimony to the name of the Son: wherever there is implanted in us a presence of freedom, purity and love, there is a testimony to the name of the Holy Ghost." Very fine, no doubt; also very soporific. One is inclined to mutter a sleepy Amen. If this passage means anything at all it implies that all who know truth, admire excellence, and have any share in freedom and virtue59, are testators to the names of Father, Son and Holy Ghost; so that many Atheists are Trinitarians without knowing it. "In Christianity," says the Dean, "no thing is of real concern except that which makes us wiser and better." That is precisely what the sceptic says, yet for that coroners reject his service on juries, and rowdy Christians try to keep him out of Parliament when he has a legal right to enter. But the Dean adds: "Everything which does make us wiser and better is the very thing which Christianity intends." That is, Christianity means just what you like to find in it. How can a man of Dean Stanley's eminence60 and ability write such dishonest trash? Must we charitably, though with a touch of sarcasm61, repeat Lamb's words of Coleridge—"Never mind; it's only his fun?"
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1
delightful
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| adj.令人高兴的，使人快乐的 | |
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regenerated
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| v.新生，再生( regenerate的过去式和过去分词 ) | |
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prodigality
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| n.浪费，挥霍 | |
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intensity
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| n.强烈，剧烈；强度；烈度 | |
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stammered
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| v.结巴地说出( stammer的过去式和过去分词 ) | |
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pertinent
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| adj.恰当的；贴切的；中肯的；有关的；相干的 | |
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utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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alluding
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| 提及，暗指( allude的现在分词 ) | |
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ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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afflicting
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| 痛苦的 | |
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infinitely
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| adv.无限地，无穷地 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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subscribes
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| v.捐助( subscribe的第三人称单数 )；签署，题词；订阅；同意 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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doctrine
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| n.教义；主义；学说 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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specimen
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| n.样本，标本 | |
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exegesis
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| n.注释，解释 | |
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creed
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| n.信条；信念，纲领 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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peculiarities
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| n. 特质, 特性, 怪癖, 古怪 | |
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enumeration
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| n.计数，列举；细目；详表；点查 | |
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animate
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| v.赋于生命，鼓励；adj.有生命的，有生气的 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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omissions
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| n.省略( omission的名词复数 )；删节；遗漏；略去或漏掉的事（或人） | |
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shuffle
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| n.拖著脚走，洗纸牌；v.拖曳，慢吞吞地走 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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paternal
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| adj.父亲的，像父亲的，父系的，父方的 | |
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contravenes
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| v.取消，违反( contravene的第三人称单数 ) | |
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heresy
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| n.异端邪说；异教 | |
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blatant
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| adj.厚颜无耻的；显眼的；炫耀的 | |
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hybrid
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| n.(动，植）杂种，混合物 | |
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humility
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| n.谦逊，谦恭 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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serene
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| adj. 安详的，宁静的，平静的 | |
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arrogance
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| n.傲慢，自大 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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graphically
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| adv.通过图表；生动地，轮廓分明地 | |
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guise
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| n.外表，伪装的姿态 | |
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bugs
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| adj.疯狂的，发疯的n.窃听器( bug的名词复数 )；病菌；虫子；[计算机]（制作软件程序所产生的意料不到的）错误 | |
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47
scathing
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| adj.（言词、文章）严厉的，尖刻的；不留情的adv.严厉地，尖刻地v.伤害，损害（尤指使之枯萎）( scathe的现在分词) | |
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48
irony
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| n.反语，冷嘲；具有讽刺意味的事，嘲弄 | |
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ascetic
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| adj.禁欲的；严肃的 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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crutches
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| n.拐杖, 支柱 v.支撑 | |
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52
exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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mordant
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| adj.讽刺的；尖酸的 | |
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defender
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| n.保卫者，拥护者，辩护人 | |
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peroration
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| n.（演说等之）结论 | |
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testimony
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| n.证词；见证，证明 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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eminence
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| n.卓越，显赫；高地，高处；名家 | |
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sarcasm
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| n.讥讽，讽刺，嘲弄，反话 （adj.sarcastic） | |
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