The Nonconformists of England and Wales, the Protestants outside the Church of England, were particularly numerous in the Victorian years. From being a small minority in the eighteenth century, they had increased to represent nearly half the worshipping nation by the middle years of the nineteenth century. These Methodists, Congregationalists, Baptists, Quakers, Unitarians, and others helped shape society and made their mark in politics. This book explains the main characteristics of each denomination and examines the circumstances that enabled them to grow. It evaluates the main academic hypothesis about their role and points to signs of their subsequent decline in the twentieth century. Here is a succinct account of an important dimension of the Christian past in Britain.
Contrary to its popular image as dull and stodgy, the Victorian period was one of revolutionary change. In its politics, its art, its economic aff airs, its class relationships, and in its religion, change was constant. A half-century after Queen Victoria's death, it was said that she was born in one world and died in another. Th e most interesting and valuable studies of the period take the long view, as does Schlossberg, in his fascinating analysis of religious life in this period. For the Victorians, religion was not cordoned off from the push and shove of real life. Th e early evangelicals got off to a shaky start, beset by hostility, but the movement spread within the churches despite the suspicion in which it was held. Evangelicals, frequently called Puritans by those who opposed them, called for fundamental reforms in both the Church and the society; a social ethic was part of their program of religious renewal. Th eir moral sense explains the social activism of both Church of England Evangelicals and Dissenters, including the half-century crusade for the abolition of slavery. Schlossberg shows how religion in England dealt with such issues as science and the eff ect of German scholarship on religious thinking. Church history cannot simply be explained by its response to external forces as much as by the internal responses to those challenges. Th e nature of the religious enterprise itself, its theologians, clergy, lay people--like all people and all institutions--all responded with alternatives. Schlossberg helps us understand the Victorian period, as well as the increasing secularity of English life today.
Protestant Nonconformity, the umbrella term for Congregationalists, Presbyterians, Baptists, Methodists and Unitarians, belongs specifically to the religious history of England and Wales. Initially the result of both unwillingness to submit to the State's interference in Christian life and a dissatisfaction with the progress of reform in the English Church, Nonconformity has been primarily motivated by theological concern, ecclesial polity, devotion and the nurture of godliness among the members of the church. Alongside such churchly interests, Nonconformity has also made a profound contribution to debates about the role of the State, to family life and education, culture in general, trade and industry, the development of philanthropy and charity, and the development of pacifism. In this volume, for the first time, Nonconformity and the breadth of its activity come under the expert scrutiny of a host of recognised scholars. The result is a detailed and fascinating account of a movement in church history that, while currently in decline, has made an indelible mark on social, political, economic and religious life of the two nations.
This is the first book to attempt a theological portrait of a pivotal generation in the history of the English Free Churches. It does so through a dual strategy: firstly, studying the theological development of key leaders over several decades; and secondly, capturing the state of the Unions -- Congregational and Baptist -- through the freeze frames provided by their biggest denominational controversies in the 1870s and 1880s respectively. Archetypal Victorians whose working lives stretched through most of that long reign, in the 1860s this generation inherited leadership from a predecessor that had eked out the dying momentum of the Evangelical Revival. Bathed in the formidable energy of a newly discovered Romanticism, they wrestled strenuously with the fresh challenges it exposed them to while engaged in lengthy ministries in thriving city churches. They variously tried rejecting and embracing the liberal transformation of their evangelical heritage, or even, in the case of R.W. Dale, somehow achieving their synthesis. Yet in the end neither he nor C.H. Spurgeon, nor anyone else, really found an expression of Christian faith that the next generation could take up and build with, and their successors were to preside over the first obvious stages of a long, deep, and traumatic decline. At a time when this period is again being scrutinized for that elusive 'answer', the author will not claim to have tracked it down there; but the conclusion nonetheless indicates that this study surprisingly helped open up vistas much broader than those of the nineteenth-century debates.
The Evangelical Age of Ingenuity in Industrial Britain argues that British evangelicals in the late eighteenth and early nineteenth centuries invented new methods of spreading the gospel, as well as new forms of personal religious practice, by exploiting the era's growth of urbanization, industrialization, consumer goods, technological discoveries, and increasingly mobile populations. While evangelical faith has often been portrayed standing in inherent tension with the transitions of modernity, Joseph Stubenrauch demonstrates that developments in technology, commerce, and infrastructure were fruitfully linked with theological shifts and changing modes of religious life. This volume analyzes a vibrant array of religious consumer and material culture produced during the first half of the nineteenth century. Mass print and cheap mass-produced goods--from tracts and ballad sheets to teapots and needlework mottoes--were harnessed to the evangelical project. By examining ephemera and decorations alongside the strategies of evangelical publishers and benevolent societies, Stubenrauch considers often overlooked sources in order to take the pulse of "vital" religion during an age of upheaval. He explores why and how evangelicals turned to the radical alterations of their era to bolster their faith and why "serious Christianity" flowered in an industrial age that has usually been deemed inhospitable to it.
Very Short Introductions: Brilliant, Sharp, Inspiring The Victorian period may have come to an end over 120 years ago, but the Victorians continue to be a vital presence in the modern world. Contemporary Britain is still in large part Victorian in its transport networks, sewage systems, streets, and houses. Victorian cultural legacies, especially in art, science, and literature, are still celebrated. The first to have to grapple with many of the challenges of modern urban society, we continue to look to the Victorians for inspiration and solace. And we are increasingly aware of the ways their global actions shaped, often for ill, the world around us. Much mythologised, inexhaustibly controversial, the Victorians are an inescapable reference point for understanding the modern histories not just of Britain and its empire, but of the world. In The Victorians: A Very Short Introduction Martin Hewitt offers a guide through the thickets of judgement and debate which have grown around the period and its people, to offer a historical overview of the Victorians and their legacies. He seeks to answer five crucial questions. Why have the Victorians continued occupy such a prominent place in the cultures of not just the anglophone world? How far does it make sense to think of a 64-year period arbitrarily given an identity by the longevity of the Queen as an identifiable historical period in a general sense? How justified are the value-laden versions of the Victorians which argue for the existence of a particular world view called 'Victorianism'? Beyond ideology, what was Victorian Britain actually like – and in particular, what was distinctive about it? Who were the Victorians – not just the eminent few, but the population as a whole? And finally, how far and with what results did the Victorians and their culture spread across the globe? In answering these questions, Hewitt cautions against some long-held orthodoxies, throws a light on some less well-known aspects of the period, and urges the importance of understanding the Victorians on their own terms if we are to effectively engage with their legacies. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.
Did the Labour Party, in Morgan Phillips' famous phrase, owe 'more to Methodism than Marx'? Were the founding fathers of the party nurtured in the chapels of Nonconformity and shaped by their emphases on liberty, conscience and the value of every human being in the eyes of God? How did the Free Churches, traditionally allied to the Liberal Party, react to the growing importance of the Labour Party between the wars? This book addresses these questions at a range of levels: including organisation; rhetoric; policies and ideals; and electoral politics. It is shown that the distinctive religious setting in which Labour emerged indeed helps to explain the differences between it and more Marxist counterparts on the Continent, and that this setting continued to influence Labour approaches towards welfare, nationalisation and industrial relations between the wars. In the process Labour also adopted some of the righteousness of tone of the Free Churches. This setting was, however, changing. Dropping their traditional suspicion of the State, Nonconformists instead increasingly invested it with religious values, helping to turn it through its growing welfare functions into the provider of practical Christianity. This nationalisation of religion continues to shape British attitudes to the welfare state as well as imposing narrowly utilitarian and material tests of relevance upon the churches and other social institutions. The elevation of the State was not, however, intended as an end in itself. What mattered were the social and individual outcomes. Socialism, for those Free Churchmen and women who helped to shape Labour in the early twentieth century, was about improving society as much as systems.
In recent decades, there has been a growing recognition of the significance of the supernatural in a Victorian context. Studies of nineteenth-century spiritualism, occultism, magic, and folklore have highlighted that Victorian England was ridden with spectres and learned magicians. Despite this growing body of scholarship, little historiographical work has addressed the Devil. This book demonstrates the significance of the Devil in a Victorian context, emphasising his pervasiveness and diversity. Drawing on a rich array of primary material, including theological and folkloric works, fiction, newspapers and periodicals, and broadsides and other ephemera, it uses the diabolic to explore the Victorians' complex and ambivalent relationship with the supernatural. Both the Devil and hell were theologically contested during the nineteenth century, with an increasing number of both clergymen and laypeople being discomfited by the thought of eternal hellfire. Nevertheless, the Devil continued to play a role in the majority of English denominations, as well as in folklore, spiritualism, occultism, popular culture, literature, and theatre. The Devil and the Victorians will appeal to readers interested in nineteenth-century English cultural and religious history, as well as the darker side of the supernatural.
