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Samuel Taylor Coleridge As Defender of Evangelical Anglican Christianity

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Samuel Taylor Coleridge As Defender of Evangelical Anglican Christianity Uniting Warmth and Light: Samuel Taylor Coleridge as Defender of Evangelical Anglican Christianity By Christopher Wesley Corbin Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion August, 2017 Nashville, Tennessee Approved: Paul J. DeHart, Ph.D. Paul C.H. Lim, Ph.D. Bruce T. Morrill, Ph.D. Ellen T. Armour, Ph.D. Colin Jager, Ph.D. Copyright © 2017 by Christopher Wesley Corbin All Rights Reserved For Portia TABLE OF CONTENTS Page DEDICATION ............................................................................................................................... iii ABBREVIATIONS .........................................................................................................................v Chapter 1: Introduction ..................................................................................................................................1 2: Theological and Ecclesiological Diversity at the End of Britain’s Long 18th Century .............26 3: A World on Fire or a Glowing Hearth? British Evangelicalism’s Origins, Defining Features, and Internal Distinctions ...........................90 4: Coleridge’s Philosophical, Evangelical Theology (Part I) ......................................................144 5: Coleridge’s Philosophical, Evangelical Theology (Part II) .....................................................171 6: An Imperfect Sun Coleridge and the Anglican Evangelical Cultural Imaginary ......................................................229 7: Conclusion ...............................................................................................................................296 APPENDIX ..................................................................................................................................334 REFERENCES ............................................................................................................................336 ABBREVIATIONS All references to Coleridge except for his letters and notebooks, unless otherwise noted, come from The Collected Works of Samuel Taylor Coleridge. Abbreviations I use are as follows: AR Aids to Reflection. Edited by John Beer. London & Princeton: Routledge and Princeton University Press, 1993. BL Biographia Literaria. Edited by James Engell and W. Jackson Bate. 2 vols. London & Princeton: Routledge and Princeton University Press, 1983. CM Marginalia. Edited by George Whalley and H. J. Jackson. 6 vols. London & Princeton: Routledge and Princeton University Press, 1980-2001.] LS Lay Sermons. Edited by R. J. White. London & Princeton: Routledge and Princeton University Press, 1972. OM Opus Maximum. Edited by Thomas McFarland. London & Princeton: Routledge and Princeton University Press, 2002. PL Lectures 1818-1819: On the History of Philosophy. Edited by J.R. de J. Jackson 2 vols. London & Princeton: Routledge and Princeton University Press, 2000. SW&F Shorter Works and Fragments. Edited by H.J. Jackson and J.R. de J. Jackson 2 vols. London & Princeton: Routledge and Princeton University Press, 1995. TT Table Talk of Samuel Taylor Coleridge. Edited by Carl R. Woodring. 2 vols. London & Princeton: Routledge and Princeton University Press, 1990. Other Critical Editions of Coleridge’s Work CL Collected Letters of Samuel Taylor Coleridge. Edited by Ernest Leslie Griggs. 6 vols. Oxford, UK: Oxford University Press, 1956-71. CN The Notebooks of Samuel Taylor Coleridge. Edited by Kathleen Coburn. 5 vols in 10. London & Princeton: Routledge and Princeton University Press, 1957-2002. NOTE: I have preserved Coleridge’s corrections, substitutions, and strikethroughs from his original manuscripts as they are recorded in these critical editions. Unless otherwise noted, italics in all quotations are also original. v CHAPTER 1 INTRODUCTION In Anglo-American scholarship, Samuel Taylor Coleridge has undoubtedly received his greatest share of attention from literary scholars – as with English Romanticism in general, since it has been seen primarily as a literary-aesthetic movement. In turn, Coleridge scholars will often speak as though he were two figures. There is the young Coleridge, the poetic genius whose meaningful career ended with the contributions to literary and aesthetic theory made by the Biographia Literaria in the mid-1810s. Then there is the older Coleridge who squandered his creative abilities on a metaphysical dilettantism that led to unoriginal and obscure musings combined with a final, unfortunate descent into orthodox Christianity and political conservatism. At best, this later Coleridge contributed to intellectual history by introducing the English- speaking world to German Idealist thought. At worst, this period of Coleridge’s life serves only to provide fodder for biographers to paint a tragic picture of the creative genius’s fall from greatness into the mire of opium addiction, strained relationships, and a creative constipation caused by adherence to repressive ideologies. Lucy Newlyn provides an illuminating example of this historically dominant approach to Coleridge’s thought. Writing about the changes that have occurred in literary studies since the 1980s, Newlyn points out that one would no longer conceive of organizing an introductory course on English Romanticism without appreciating the movement’s authors “historically and comparatively, not just according to the standards of taste which have made them classics for 1 two centuries.”1 This shift means considering Coleridge’s poetry with an eye not only to his role as a poet, but “also as a journalist, preacher and lecturer.”2 Such a sentiment illuminates the assumed position of Coleridge studies in the academy in at least two important ways. First, until the 1980s, Coleridge’s poetry was the primary or even exclusive scholarly focus. Second, even though students of Coleridge have begun recognizing the importance of his own extra-literary interests, they assume that literature departments, interested mainly in his poetry and, potentially, theory of criticism, will remain the primary location for a study of Coleridge. This more expansive and interdisciplinary approach to Coleridge still betrays a belief that he was a poet who happened to have political, philosophical, and religious ideas. However, such an approach does not justly represent the self-conceptions and, arguably, real value of Blake’s, Wordsworth’s, and, above all, Coleridge’s intellectual and artistic programs. On this point, one can appreciate the more holistic approach taken by scholars of German Romanticism, who see it as a larger social, scientific, philosophical, and theological movement. Correspondingly intellectual historians, theologians, and philosophers customarily join literary scholars in the study of German Romanticism.3 Scholars of German Romanticism understand the artistic creation of these thinkers as illustrative of and expressing the larger intellectual whole of which it forms one part. If this approach holds true for the German Romantics, for whom true art was 1 Lucy Newlyn, introduction to The Cambridge Companion to Coleridge, ed. Lucy Newlyn (Cambridge, UK: Cambridge University Press, 2002), 1. 2 Newlyn, “Introduction,” 1. 3 One need look no further than The Cambridge Companion to German Idealism, which surveys both German Idealism and Romanticism, and includes figures like Hölderlin, Novalis, and Schleiermacher as well as Kant, Fichte, Schelling, and Hegel. The Cambridge Companion to German Idealism, ed. Karl Ameriks (Cambridge, UK: Cambridge University Press, 2000). See also Manfred Frank’s Einführung in die frühromantische Ästhetik (Frankfurt: Suhrkamp, 1989); Selbstgefühl (Frankfurt: Suhrkamp, 2003); »Unendliche Annäherung« Die Anfänge der philosophischen Frühromantik (Frankfurt: Suhrkamp, 1997); and Dieter Henrich’s Der Gang des Andenkens: Beobachtungen und Gedanken zu Hölderlins Gedicht (Stuttgart: Klett-Cotta, 1986). 2 meant to raise a person above mediate mental representation to a kind of non-cognitive and ultimate immediacy, then the same approach should prove that much more important for studying Coleridge, for whom German Romantic figures often lacked an appropriate rationalism. While the neglect of Coleridge’s larger intellectual vision arises in part from the state of Anglo-American approaches to Romanticism, the nature of Coleridge’s work itself has posed its own problems for those who would go beyond his poetry. Coleridge’s prose corpus is truly expansive, but much of it remained in draft form or became publicly available only after significant editorial redaction. Many of his published works feel unfinished or underdeveloped, with Coleridge frequently promising to develop an idea in a work that never saw publication or even composition.4 Only with the recent compilation and publication of the massive critical editions of his work (Collected Works of Coleridge, his collected letters, and his personal notebooks) can the reader see greater cohesion to his overall system of thought and how Coleridge further expounded upon many of those otherwise elusive concepts. Furthermore, Coleridge’s thought is both expansive and organic, leading many to the feel overwhelmed and to believe that no one person possesses the expertise to unpack any one of Coleridge’s texts. Coleridge absorbed an astounding amount of printed material, having read at any given point in his life nearly everything in print in Britain up to that time. His lifelong quest for a synthetic
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