Twenty-Five Village Sermons. Charles Kingsley

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СКАЧАТЬ Scripture are certain to be used in their simplest, most natural, most everyday meaning, such as the simplest man can understand.  And, therefore, we may be sure, that these two words, “flesh” and “spirit,” in my text, are used in their very simplest, straightforward sense; and that St. Paul meant by them what working-men mean by them in the affairs of daily life.  No doubt St. Peter says that there are many things in St. Paul’s writings difficult to be understood, which those who are unlearned and unstable wrest to their own destruction; and, most true it is, so they do daily.  But what does “wresting” a thing mean?  It means twisting it, bending it, turning it out of its original straightforward, natural meaning, into some new crooked meaning of their own.  This is the way we are all of us too apt, I am afraid, to come to St. Paul’s Epistles.  We find him difficult because we won’t take him at his word, because we tear a text out of its right place in the chapter—the place where St. Paul put it, and make it stand by itself, instead of letting the rest of the chapter explain its meaning.  And then, again, people use the words in the text as unfairly and unreasonably as they use the text itself, they won’t let the words have their common-sense English meaning—they must stick a new meaning on them of their own.  ‘Oh,’ they say, ‘that text must not be taken literally, that word has a spiritual signification here.  Flesh does not mean flesh, it means men’s corrupt nature;’ little thinking all the while that perhaps they understand those words, spiritual, and corrupt, and nature, just as ill as they do the rest of the text.

      How much better, my friends, to let the Bible tell its own story; not to be so exceeding wise above what is written, just to believe that St. Paul knew better how to use words than we are likely to do,—just to believe that when he says flesh he means flesh.  Everybody agrees that when he says spirit he means spirit, why, in the name of common sense, when he says flesh should he not mean flesh?  For my own part I believe that when St. Paul talks of man’s flesh, he means by it man’s body, man’s heart and brain, and all his bodily appetites and powers—what we call a man’s constitution; in a word, the animal part of man, just what a man has in common with the beasts who perish.

      To understand what I mean, consider any animal—a dog, for instance—how much every animal has in it what men have,—a body, and brain, and heart; it hungers and thirsts as we do, it can feel pleasure and pain, anger and loneliness, and fear and madness; it likes freedom, company, and exercise, praise and petting, play and ease; it uses a great deal of cunning, and thought, and courage, to get itself food and shelter, just as human beings do: in short, it has a fleshly nature, just as we have, and yet, after all, it is but an animal, and so, in one sense, we are all animals, only more delicately made than the other animals; but we are something more, we have a spirit as well as a flesh, an immortal soul.  If any one asks, what is a man? the true answer is, an animal with an immortal spirit in it; and this spirit can feel more than pleasure and pain, which are mere carnal, that is, fleshly things; it can feel trust, and hope, and peace, and love, and purity, and nobleness, and independence, and, above all, it can feel right and wrong.  There is the infinite difference between an animal and a man, between our flesh and our spirit; an animal has no sense of right and wrong; a dog who has done wrong is often terrified, but not because he feels it wrong and wicked, but because he knows from experience that he will be punished for doing it: just so with a man’s fleshly nature;—a carnal, fleshly man, a man whose spirit is dead within him, whose spiritual sense of right and wrong, and honour and purity, is gone, when he has done a wrong thing is often enough afraid; but why?  Not for any spiritual reason, not because he feels it a wicked and abominable thing, a sin, but because he is afraid of being punished for it, because he is afraid that his body, his flesh will be punished by the laws of the land, or by public opinion, or because he has some dim belief that this same body and flesh of his will be burnt in hell-fire; and fire, he knows by experience, is a painful thing—and so he is afraid

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