Читать книгу The Kernel and the Husk: Letters on Spiritual Christianity онлайн

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During my childhood I was very much left to myself in the matter of religion, and may be almost said to have picked it up in a library. I was never made to learn the Creed by heart, nor the Catechism, nor even the Ten Commandments; and to this day I can recollect being reproached by a class-master when I was nearly fourteen years old, for not knowing which was the Fifth Commandment. All that I could plead in answer was, that if he would tell me what it was about, I could give him the substance of the precept. Having read through nearly the whole of Adam Clarke’s commentary as a boy of ten or eleven, and having subsequently imbued myself with books of Evangelical doctrine, I was perfectly “up,” or thought I was, in the Pauline scheme of salvation, and felt a most lively interest—on Sundays, and in dull moments on week days, and especially in times of illness, of which I had plenty—in the salvation of my own soul. My religion served largely to intensify my natural selfishness. In better and healthier moments, my conscience revolted against it; and at times I felt that the morality of Plutarch’s Lives was better than that of St. Paul’s Epistles—as I interpreted them. Only to one point in the theology of my youthful days can I now look back with pleasure; and that is to my treatment of the doctrine of Predestinarianism and necessity. On this matter I argued as follows: “If God knows all things beforehand, God has them, or may have them, written down in a book; and if all things that are going to happen are already written down in a book, it’s of no use our trying to alter them. So, if it’s predestined that I shall have my dinner to-day, I shall certainly have it, even if I don’t come home in time, or even though I lock myself up in my bedroom. But practically, if I don’t come home in time, I know I shall not have my dinner. Therefore it’s no use talking about these things in this sort of way, because it doesn’t answer; and I shall not bother myself any more about Predestination, but act as thought it did not exist.”^[1] This argument, if it can be called an argument, I afterwards found sheltering itself under the high authority of Butler’s Analogy; and I still adhere to it, after an experience of more than five and thirty years. To some, this “Short Way with Predestinarians” may seem highly illogical; but it works.