By Timothy Larsen
Even supposing the Victorians have been awash in texts, the Bible used to be this kind of pervasive and dominant presence that they might fittingly be regarded as 'a humans of 1 book'. They habitually learn the Bible, quoted it, followed its phrasing as their very own, inspiration in its different types, and considered their very own lives and reports via a scriptural lens. This astonishingly deep, relentless, and resonant engagement with the Bible was once actual around the non secular spectrum from Catholics to Unitarians and past. The scripture-saturated tradition of nineteenth-century England is displayed through Timothy Larsen in a sequence of vigorous case stories of consultant figures starting from the Quaker legal reformer Elizabeth Fry to the liberal Anglican pioneer of nursing Florence Nightingale to the Baptist preacher C. H. Spurgeon to the Jewish writer Grace Aguilar. Even the agnostic guy of technological know-how T. H. Huxley and the atheist leaders Charles Bradlaugh and Annie Besant have been completely and profoundly preoccupied with the Bible. Serving as a journey of the range and diversity of nineteenth-century perspectives, Larsen's learn provides the targeted ideals and practices of all of the significant Victorian non secular and sceptical traditions from Anglo-Catholics to the Salvation military to Spiritualism, whereas at the same time drawing out their universal, shared tradition as a humans of 1 ebook.
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Extra info for A People of One Book: The Bible and the Victorians
65 The one page is from Livesley’s essay. He observes that Daniel the Prophet has ‘become almost a byword in some quarters for an unscholarly and unbudging conservatism’. ’ I shall argue below that this judgment might have seemed obvious in 1914 or even in 1983, but it was not in Pusey’s own day. 66 Daniel the Prophet is essentially a monograph, the thesis of which is that the book of Daniel really was written in the sixth century BCE (the traditional view) and that, strictly on the basis of the evidence, the case that certain modern higher critics had made for a late dating (the second century BCE) could be shown to create more problems than it solved.
R. Driver, The Book of Daniel, with introduction and notes (Cambridge: Cambridge University Press, 1912), pp. ciii-civ. I have not seen the ﬁrst edition of this book, which was published in 1900. Nevertheless, it was clearly revised for the 1912 edition. ) 98 Wesleyan Methodist Magazine, 89 (1866): ‘Dr Pusey’s Eirenicon’, 143–55; ‘Mariolatry: Dr Pusey’s Testimony Against Rome’, 888–93; ‘Glance at Public Occurrences’, 167–8. 99 Primitive Methodist Magazine (December 1867), 746–7. 101 More telling, however, are the apologetic appreciations.
115 Nevertheless, it would be wrong to imagine that Pusey’s engagement with modern, liberal, critical scholarship is entirely negative. He would also cite these authors approvingly, even ones as divergent ideologically from him as W. M. L. De Wette and A. P. 116 This engagement with higher criticism can be extraordinarily thorough. On the prophet Zechariah, for example, Pusey argues that no issue of faith is at stake regarding its dating. Nevertheless, despite it being a matter of scholarly rather than devotional or theological interest, Pusey includes a table giving all the theories of its dating that have been offered.
A People of One Book: The Bible and the Victorians by Timothy Larsen