Westminster Sermons with a Preface. Charles Kingsley. Читать онлайн. Hotlib. HOTLIB.NET

I venture to preface these Sermons—which were preached either at Westminster Abbey, or at one of the Chapels Royal—by a Paper read at Sion College, in 1871; and for this reason. Even when they deal with what is usually, and rightly, called “vital” and “experimental” religion, they are comments on, and developments of, the idea which pervades that paper; namely—That facts, whether of physical nature, or of the human heart and reason, do not contradict, but coincide with, the doctrines and formulas of the Church of England, as by law established.

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Natural Theology, I said, is a subject which seems to me more and more important; and one which is just now somewhat forgotten. I therefore desire to say a few words on it. I do not pretend to teach: but only to suggest; to point out certain problems of natural Theology, the further solution of which ought, I think, to be soon attempted.

I wish to speak, be it remembered, not on natural religion, but on natural Theology. By the first, I understand what can be learned from the physical universe of man’s duty to God and to his neighbour; by the latter, I understand what can be learned concerning God Himself. Of natural religion I shall say nothing. I do not even affirm that a natural religion is possible: but I do very earnestly believe that a natural Theology is possible; and I earnestly believe also that it is most important that natural Theology should, in every age, keep pace with doctrinal or ecclesiastical Theology.

Bishop Butler certainly held this belief. His Analogy of Religion, Natural and Revealed, to the Constitution and Course of Nature—a book for which I entertain the most profound respect—is based on a belief that the God of nature and the God of grace are one; and that therefore, the God who satisfies our conscience ought more or less to satisfy our reason also. To teach that was Butler’s mission; and he fulfilled it well. But it is a mission which has to be re-fulfilled again and again, as human thought changes, and human science develops; for if, in any age or country, the God who seems to be revealed by nature seems also different from the God who is revealed by the then popular religion: then that God, and the religion which tells of that God, will gradually cease to be believed in.

For the demands of Reason—as none knew better than good Bishop Butler—must be and ought to be satisfied. And therefore; when a popular war arises between the reason of any generation and its Theology: then it behoves the ministers of religion to inquire, with all humility and godly fear, on which side lies the fault; whether the Theology which they expound is all that it should be, or whether the reason of those who impugn it is all that it should be.

For me, as—I trust—an orthodox priest of the Church of England, I believe the Theology of the National Church of England, as by law established, to be eminently rational as well as scriptural. It is not, therefore, surprising to me that the clergy of the Church of England, since the foundation of the Royal Society in the seventeenth century, have done more for sound physical science than the clergy of any other denomination; or that the three greatest natural theologians with which I, at least, am acquainted—Berkeley, Butler, and Paley—should have belonged to our Church. I am not unaware of what the Germans of the eighteenth century have done. I consider Goethe’s claims to have advanced natural Theology

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