Titlebook: Coleridge, the Bible, and Religion; Jeffrey W. Barbeau Book 2008 Jeffrey W. Barbeau 2008 Bible.Coleridge.imagination.interpret.Jesus Chris

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Christ, the Word: the Coleridgean Creed,his thoughts on the Bible. The allusion provides a poignant reminder of Coleridge’s hope to serve others as a spiritual guide. Goethe’s . is not a series of dark professions by one who has committed an evil deed and seeks absolution through a declaration of Mariner-like culpability. Rather, Goethe’s

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The Scriptures: The Mirror of Faith,f a wider, burgeoning evangelistic culture) and the technological and economic advances of the publishing industry brought Bibles to nearly every parish and home in England. Yet, just as Bibles were freely dispensed, so, too, was a doctrine of inspiration that often reduced the text to a product of

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The Scriptures: The Interpretation of the Old Testament, a theologian, and he devoted time each day to studying and writing on the Bible (. V 5938). Correspondingly, the Bible became a more prominent aspect of the planned . than in earlier years. Biblical language permeates the distinctively philosophical sections on natural and revealed religion in late

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The Scriptures: The Interpretation of the New Testament,blical study (. VI 784). The New Testament provided Coleridge with an objective vehicle of revelation, reflecting the interior knowledge of the soul—as a mirror—and completing the Old Testament through a divine disclosure of the Logos. Schematically, Coleridge divides the New Testament canon in four

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Zhongjie Wang,Shangguang Wang,Hanchuan Xussor—he, too, would rather leave his native country, parents, and friends than act against the dictates of conscience (Goethe I 420). The . had the power to mollify the “violent and stubborn temper” of Goethe’s Aurelia (I 394). Similarly, in ., Coleridge offers words to kindle the hearts and minds o

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