By Timothy Larsen
Even though the Victorians have been awash in texts, the Bible used to be any such pervasive and dominant presence that they could fittingly be regarded as '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 considered their very own lives and reviews via a scriptural lens. This astonishingly deep, relentless, and resonant engagement with the Bible used to be precise around the spiritual spectrum from Catholics to Unitarians and past. The scripture-saturated tradition of nineteenth-century England is displayed by means of Timothy Larsen in a chain of energetic case reviews 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 technology 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 variety and diversity of nineteenth-century perspectives, Larsen's research offers the specific ideals and practices of all of the significant Victorian spiritual 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 publication.
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Additional info for A People of One Book: The Bible and the Victorians
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. The Evangelical Magazine, for example, began its review of Daniel the Prophet: In this volume we have a most valuable contribution toward the defence of the Bible against the attacks of modern unbelief.
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? The trading world is full of oppression, scarcely veiled by deceit . . ”123 119 121 123 120 Pusey, Minor Prophets, II, 503, n.
One footnote on Malachi, for example, cites Ibn Ezra, Tanchuma, Pesikta rabbathi, Midrash Shocher, Debarim rabba, Shir hashirim rabba, Kimchi, R. Abraham B. David, Abarbanel, and R. 119 As to application, the twelve prophets give Pusey’s lifelong obsession with divine judgment plenty of scope. He continually wants his readers to see biblical plagues as coming upon their land as well, perhaps in the form of potato blight or foot-and-mouth disease. When commenting on Amos chapter ﬁve, it is almost as if Pusey longs to be also among the prophets: We English know our own sins, many and grievous; we know of a vast reign of violence, murder, blasphemy, theft, uncleanness, covetousness, dishonest dealing, unrighteousness, and of the breach of every commandment of God: we know well now of an instrument in God’s Hands, not far off, like the Assyrian, but within two hours of our coast .
A People of One Book: The Bible and the Victorians by Timothy Larsen