By Timothy Larsen
Even though the Victorians have been awash in texts, the Bible was once any such 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, suggestion 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 chain of vigorous case experiences of consultant figures starting from the Quaker criminal 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 range and diversity of nineteenth-century perspectives, Larsen's examine provides 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 publication.
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Additional info for A People of One Book: The Bible and the Victorians
The index has a section on Pusey’s published works. In addition to his contributions to Tracts for the Times along with his university and other sermons, eleven speciﬁc titles are listed in the index including Remarks on the Prospective and Past Beneﬁts of Cathedral Institutions (which is not only the theme of an entire essay, but also reappears 60 61 Matthew, ‘Pusey’, 111. Matthew, ‘Pusey’, 115. Matthew, ‘Pusey’, 117–20. Admittedly, Matthew is addressing Pusey’s views on university reform as well and his evidence (for what there is) really comes from that context.
79 Lecture Five emphasizes that the radical German higher critics have ruled out predictive prophecy a priori and therefore are forced to ﬁnd alternative theories to evade ﬁnding an instance of it in the text. Here, for example, is Pusey’s commentary on a quotation from Leonhard Bertholdt: ‘In plain words, the object of the prophecy could not be Alexander, in whom it was exactly fulﬁlled, because then there would be prophecy. ’80 Lecture Six looks to the other parts of the canon and the Apocrypha and to the dating of the closing of the canon for clues in dating Daniel.
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. 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.
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