Michael R. Watts's The Dissenters: Volume III: The Crisis and Conscience of PDF

By Michael R. Watts

This 3rd and ultimate quantity of Michael Watts's examine of dissent examines the turbulent occasions of Victorian Nonconformity, a interval of religion and of doubt. Watts assesses the affects of the key Dissenting preachers and offers insights into a few of the activities, reminiscent of romanticism and the better, usually German, biblical feedback. He exhibits that the preaching of hell and everlasting damnation was once more suitable in recruiting to the chapels than the gentler interpretations. a tremendous characteristic of the quantity is a radical research of surviving documents of attendance at Nonconformist providers. He presents interesting money owed of Spurgeon and the opposite key figures of Nonconformity, together with of the Salvation Army.

Dr Watts additionally presents a clean dialogue of the contribution which Nonconformity made to the politics of mid- to late-Victorian Britain. He examines such problems with reform as Forster's schooling Act of 1871, temperance, and Balfour's schooling Act of 1902, and considers Nonconformist interventions in such controversies because the Bulgarian Agitation, domestic Rule for eire, the Armenian massacres of the mid Nineties, and the Boer struggle. the amount concludes with the Liberal landslide within the 1906 basic election, which observed most likely extra Nonconformists elected than any time because the period of Oliver Cromwell.

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Such was the importance that the Wesleyan Conference attached to Dallinger’s work that in 1888 it released him ‘from ordinary pastoral duties’ to enable him to ‘devote his whole strength to scientific research’. Dallinger’s Fernley lecture, The Creator, and what we may know of the Method of Creation, was in effect a manifesto of the Wesley Scientific Society. Dallinger claimed to accept the Darwinian concept of natural selection. 47 Dallinger tried to argue that there was no conflict between religion and science, but should conflict arise, he made it clear he would come down on the side of religion.

The monthly Unitarian Christian Reformer, in reviewing George Eliot’s translation in 1846, deplored the fact that in England, unlike Germany, next to nothing had been done to combat the influence of Strauss’s book. Yet it viewed the situation as critical.  . ’19 It is consequently not surprising that the first Englishman to attempt to confront Strauss was a Unitarian minister, John Relly Beard, pastor to a church at Strangeways, Manchester.  for circulation among the working classes’, Beard, in his 1845 Voices of the Church, a collection of replies to Das Leben Jesu, argued that the question of miracles was central to his disagreement with Strauss and that the latter rejected miracles not, as William Greg was to do, on the grounds of ‘scriptural interpretation or historic testimony’, but out ‘of philosophic necessity’.

In these lectures Smith developed his thesis that there was an ‘eternity’ between the ‘beginning’ of creation and the preparation of the surface of the earth for man’s habitation. 13 Smith’s view that a vast expanse of time separated ‘the beginning’ of creation from the preparation of the earth for man in six days was retailed to an even larger audience through the medium of the widely read Cassell’s Popular Educator, in which articles on geology were written by 8 J. Pye Smith, On the Relation between Holy Scriptures and some parts of Geological Science (1839), 205–10; J.

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