By Timothy Larsen
Even if the Victorians have been awash in texts, the Bible used to be the sort of pervasive and dominant presence that they might fittingly be considered 'a humans of 1 book'. They habitually learn the Bible, quoted it, followed its phrasing as their very own, proposal in its different types, and seen their very own lives and reports via a scriptural lens. This astonishingly deep, relentless, and resonant engagement with the Bible used to be real around the spiritual spectrum from Catholics to Unitarians and past. The scripture-saturated tradition of nineteenth-century England is displayed through Timothy Larsen in a sequence of energetic case stories of consultant figures starting from the Quaker felony 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 travel of the range and diversity of nineteenth-century perspectives, Larsen's examine offers the designated ideals and practices of the entire significant Victorian non secular and sceptical traditions from Anglo-Catholics to the Salvation military to Spiritualism, whereas concurrently drawing out their universal, shared tradition as a humans of 1 e-book.
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Extra info for A People of One Book: The Bible and the Victorians
3. Pusey, Minor Prophets, I, 304. 122 Pusey, Minor Prophets, II, 44. Pusey, Minor Prophets, I, 414; II, 385. Pusey, Minor Prophets, I, 121. 124 The staying of judgment in response to repentance revealed in Jonah, however, offers hope. ’125 According to this AngloCatholic divine, the Bible speaks today. And so our task is at an end. Edward Bouverie Pusey had a deep love for Augustine’s Confessions. He edited this text for publication and found surprisingly many opportunities to refer to it in his Minor Prophets.
McGee, 1874), especially 157–8. 13 Ward, Wiseman, II, 49. 14 Ward, Wiseman, II, 521. For the Patriot’s position during the agitation, see Timothy Larsen, Friends of Religious Equality: Nonconformist Politics in Mid-Victorian England (Woodbridge, Suffolk: Boydell, 1999), 232. 15 Ward, Wiseman, II, 189, 283–4. 12 r o man cat h o l i c s 47 was a saint, it was along the lines of the Victorian version of jolly old St Nick, a saint even English Protestants could admire.
No one scarcely doubts that it will be. Yet who dare predict the issue? Will God permit that scourge to come? will he prevail? What would be the extent of our sufferings or loss? how would our commerce or our Empire be impaired? ’121 The overthrow of biblical cities is frequently an occasion for wondering when God’s wrath will be poured out on London. 122 Pusey frequently attacks the current economic life and habits of the British as occasioning God’s wrath: When for instance, wages are paid in necessaries priced exorbitantly, or when artizans are required to buy at a loss at their masters’ shops, what is it but the union of deceit and oppression?
A People of One Book: The Bible and the Victorians by Timothy Larsen