By Timothy Larsen
Even supposing the Victorians have been awash in texts, the Bible was once 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, notion in its different types, and considered their very own lives and studies via a scriptural lens. This astonishingly deep, relentless, and resonant engagement with the Bible was once real 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 experiences 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 provides the unique ideals and practices of the entire significant Victorian spiritual 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 e-book.
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Extra info for A People of One Book: The Bible and the Victorians
62 26 a people of one book in other chapters), The Proposed Statute for a Theological School, The Royal Supremacy not an Arbitrary Authority but limited by the Laws of the Church of which Kings are Members, The Royal and Parliamentary Ecclesiastical Commissions, and, following Matthew’s obsession, there are ﬁfteen pages sprinkled throughout the volume that discuss Pusey’s youthful An Historical Enquiry into the Probable Causes of the Rationalist Character lately predominant in the Theology of Germany.
Rather, he is blind. Martineau even goes so far as to assert that the very fact that Pusey is an Anglican clergyman makes him unﬁt to enter this discussion (because he has subscribed to the Thirty-Nine Articles which prejudice the investigation by declaring Daniel to be canonical). 89 He even speaks of ‘this grasping at the desired end without much scruple as to the means’, yet he does not illustrate this unjust charge but rather only assumes its logical necessity. Martineau literally does not even attempt to present, let alone answer, the main, linguistic arguments that make up the bulk of Pusey’s Daniel.
He edited this text for publication and found surprisingly many opportunities to refer to it in his Minor Prophets. In his Confessions, the bishop of Hippo moves from autobiographical reﬂections to commentary on a speciﬁc portion of Scripture. In the same way, this chapter has moved from a discussion of Pusey’s life and thought to an examination of his commentaries. The goal, however, is the same: to recover a picture of the Tractarian leader as a Bible man who lived an exegetical life. Commentaries exist for those who wish to attend to the contents of the Bible.