This book tells the story of how nineteenth-century writers turned to the realist novel in order to reimagine Jesus during a century where traditional religious faith appeared increasingly untenable. Re-workings of the canonical Gospels and other projects to demythologize the story of Jesus are frequently treated as projects aiming to secularize and even discredit traditional Christian faith. The novels of Charles Kingsley, George Eliot, Eliza Lynn Linton, and Mary Augusta Ward, however, demonstrate that the work of bringing the Christian tradition of prophet, priest, and king into conversation with a rapidly changing world can at times be a form of authentic faith-even a faith that remains rooted in the Bible and historic Christianity, while simultaneously creating a space that allows traditional understandings of Jesus' identity to evolve.
Ecce Homo: A Survey in the Life and Work of Jesus Christ, published anonymously in 1865, alarmed some readers and delighted others by its presentation of a humanitarian view of Christ and early Christian history. Victorian Jesus explores the relationship between historian J. R. Seeley and his publisher Alexander Macmillan as they sought to keep Seeley’s authorship a secret while also trying to exploit the public interest. Ian Hesketh highlights how Ecce Homo's reception encapsulates how Victorians came to terms with rapidly changing religious views in the second half of the nineteenth century. Hesketh critically examines Seeley’s career and public image, and the publication and reception of his controversial work. Readers and commentators sought to discover the author’s identity in order to uncover the hidden meaning of the book, and this engendered a lively debate about the ethics of anonymous publishing. In Victorian Jesus, Ian Hesketh argues for the centrality of this moment in the history of anonymity in book and periodical publishing throughout the century.
This book vividly recovers the lost world of the Victorians in which everyone thought, spoke, and argued through scripture. Larsen presents lively individual case studies of well known figures from different religious and sceptical traditions, including Florence Nightingale, T. H. Huxley, C. H. Spurgeon and Catherine Booth.
“An extraordinary novel . . . a triumph of insight and storytelling.” —Associated Press “A true masterpiece.” —Glennon Doyle, author of Untamed An extraordinary story set in the first century about a woman who finds her voice and her destiny, from the celebrated number one New York Times bestselling author of The Secret Life of Bees and The Invention of Wings In her mesmerizing fourth work of fiction, Sue Monk Kidd takes an audacious approach to history and brings her acclaimed narrative gifts to imagine the story of a young woman named Ana. Raised in a wealthy family with ties to the ruler of Galilee, she is rebellious and ambitious, with a brilliant mind and a daring spirit. She engages in furtive scholarly pursuits and writes narratives about neglected and silenced women. Ana is expected to marry an older widower, a prospect that horrifies her. An encounter with eighteen-year-old Jesus changes everything. Their marriage evolves with love and conflict, humor and pathos in Nazareth, where Ana makes a home with Jesus, his brothers, and their mother, Mary. Ana's pent-up longings intensify amid the turbulent resistance to Rome's occupation of Israel, partially led by her brother, Judas. She is sustained by her fearless aunt Yaltha, who harbors a compelling secret. When Ana commits a brazen act that puts her in peril, she flees to Alexandria, where startling revelations and greater dangers unfold, and she finds refuge in unexpected surroundings. Ana determines her fate during a stunning convergence of events considered among the most impactful in human history. Grounded in meticulous research and written with a reverential approach to Jesus's life that focuses on his humanity, The Book of Longings is an inspiring, unforgettable account of one woman's bold struggle to realize the passion and potential inside her, while living in a time, place and culture devised to silence her. It is a triumph of storytelling both timely and timeless, from a masterful writer at the height of her powers.
Charles Dickens's other Christmas classic, with a new introduction by Dickens's great-great-grandson, Gerald Charles Dickens. Charles Dickens wrote The Life of Our Lord during the years 1846-1849, just about the time he was completing David Copperfield. In this charming, simple retelling of the life of Jesus Christ, adapted from the Gospel of St. Luke, Dickens hoped to teach his young children about religion and faith. Since he wrote it exclusively for his children, Dickens refused to allow publication. For eighty-five years the manuscript was guarded as a precious family secret, and it was handed down from one relative to the next. When Dickens died in 1870, it was left to his sister-in-law, Georgina Hogarth. From there it fell to Dickens's son, Sir Henry Fielding Dickens, with the admonition that it should not be published while any child of Dickens lived. Just before the 1933 holidays, Sir Henry, then the only living child of Dickens, died, leaving his father's manuscript to his wife and children. He also bequeathed to them the right to make the decision to publish The Life of Our Lord. By majority vote, Sir Henry's widow and children decided to publish the book in London. In 1934, Simon & Schuster published the first American edition, which became one of the year's biggest bestsellers.
The familiar stories of the good Samaritan, the prodigal son, and Lazarus and the rich man were part of the cultural currency in the nineteenth century, and Victorian authors drew upon the figures and plots of biblical parables for a variety of authoritative, interpretive, and subversive effects. However, scholars of parables in literature have often overlooked the 19th-century novel, assuming that realism bears no relation to the subversive, iconoclastic genre of parable. In this book Susan E. Colòn shows that authors such as Charles Dickens, Margaret Oliphant, and Charlotte Yonge appreciated the power of parables to deliver an ethical charge that was as unexpected as it was disruptive to conventional moral ideas. Against the common assumption that the genres of realism and parable are polar opposites, this study explores how Victorian novels, despite their length, verisimilitude, and multi-plot complexity, can become parables in ways that imitate, interpret, and challenge their biblical sources.
Victorian England: a Jesuit priest writes of wrestling with God at night, limbs entangled; an Anglican sister begs Jesus, her divine lover, to end her aching anticipation of their union; a clergyman exhorts nuns to study the example of medieval women who suffered on the rack in order to become "brides" of Christ. Alongside the march of nineteenth-century progress ran a seemingly paradoxical fascination with a dark, erotically suggestive side of religious devotion: the figuration of the Christian God as a heavenly bridegroom who doles out punishment to his bride, the individual soul. Through innovative case studies of Victorian religious poetry, Amanda Paxton reveals that while the punitive model proved a convenient rhetorical tool with which to deflate burgeoning nineteenth-century campaigns for women’s rights and challenges to Church authority, in the hands of several writers it also provided a means of resisting patriarchal institutions and interrogating distinctions between science and religion. Willful Submission is the first full-length volume to examine the interplay of sex, suffering, and religion as a touchstone in Victorian culture and verse.
NEW YORK TIMES BESTSELLER The “paradigm-influencing” book (Christianity Today) that is fundamentally transforming our understanding of white evangelicalism in America. Jesus and John Wayne is a sweeping, revisionist history of the last seventy-five years of white evangelicalism, revealing how evangelicals have worked to replace the Jesus of the Gospels with an idol of rugged masculinity and Christian nationalism—or in the words of one modern chaplain, with “a spiritual badass.” As acclaimed scholar Kristin Du Mez explains, the key to understanding this transformation is to recognize the centrality of popular culture in contemporary American evangelicalism. Many of today’s evangelicals might not be theologically astute, but they know their VeggieTales, they’ve read John Eldredge’s Wild at Heart, and they learned about purity before they learned about sex—and they have a silver ring to prove it. Evangelical books, films, music, clothing, and merchandise shape the beliefs of millions. And evangelical culture is teeming with muscular heroes—mythical warriors and rugged soldiers, men like Oliver North, Ronald Reagan, Mel Gibson, and the Duck Dynasty clan, who assert white masculine power in defense of “Christian America.” Chief among these evangelical legends is John Wayne, an icon of a lost time when men were uncowed by political correctness, unafraid to tell it like it was, and did what needed to be done. Challenging the commonly held assumption that the “moral majority” backed Donald Trump in 2016 and 2020 for purely pragmatic reasons, Du Mez reveals that Trump in fact represented the fulfillment, rather than the betrayal, of white evangelicals’ most deeply held values: patriarchy, authoritarian rule, aggressive foreign policy, fear of Islam, ambivalence toward #MeToo, and opposition to Black Lives Matter and the LGBTQ community. A much-needed reexamination of perhaps the most influential subculture in this country, Jesus and John Wayne shows that, far from adhering to biblical principles, modern white evangelicals have remade their faith, with enduring consequences for all Americans.
The British Jesus focuses on the Jesus of the religious culture dominant in Britain from the 1850s through the 1950s, the popular Christian culture shared by not only church, kirk, and chapel goers, but also the growing numbers of Britons who rarely or only episodically entered a house of worship. An essay in intellectual as well as cultural history, this book illumines the interplay between and among British New Testament scholarship, institutional Christianity, and the wider Protestant culture. The scholars who mapped and led the uniquely British quest for the historical Jesus in the first half of the twentieth century were active participants in efforts to replace the popular image of “Jesus in a white nightie” with a stronger figure, and so, they hoped, to preserve Britain’s Christian identity. They failed. By exploring that failure, and more broadly, by examining the relations and exchanges between popular, artistic, and scholarly portrayals of Jesus, this book highlights the continuity and the conservatism of Britain’s popular Christianity through a century of religious and cultural transformation. Exploring depictions of Jesus from over more than one hundred years, this book is a crucial resource for scholars of British Christianity in the nineteenth and twentieth centuries.
