The categories according to which Coleridge's various admirers and critics have represented him often appear irreconcilable: he has been portrayed, for example, as a radical Unitarian, a mystic, a theosophist and an orthodox Anglican with conservative leanings. Such descriptions sometimes reflect the nature of a critic's interest in a particular period of his life, or in one aspect of his thought and often as much evidence can be found to challenge as to support them. This is not only because of the complexity of Coleridge's evolving ideas but also because he was convinced that truth is revealed only by means of apparent oppositions, because of 'the polarizing property of all finite mind' (Friendi, 515n). Even his early lectures, given at Bristol, contained a mixture of radical and conservative views. However, the development of his thinking, when traced across the spectrum of letters, notes and marginalia, is coherent and cogent. It shows the close relationship between his current reading and the religious ideas and questions which preoccupied him, and also his vast erudition and rigorous power of analysis and argument. He was always unwilling to subordinate his critical faculties to dogma of any kind, whether that of revolutionary radicalism, evangelical 'bibliolatry' (see below) or established Anglican convention. For this reason it is likely that his work and moral character would have attracted criticism from one quarter or another even if his private life had been respectably regular and conventional, which it was not. Yet it was precisely this wide-ranging critical spirit, blended with an intense desire for truth, which gave his writing on religion such penetrative power and which influenced and inspired many of both his own and succeeding generations.