Abstract
The stupendous whole, indeed, fascinated Carlyle all his life; his interest in (and even obsession with) it owes much to his earlier ‘inherited religious faith’ and his studies in Newton and other figures of the Enlightenment. As he read in Hume and Newton of the cosmic order, he connected these with those sermons he had heard and the many family worships in which he had participated. Indeed, he sounds usually nostalgic in the essay on Edward Irving when he writes of the family worship, ‘what they call “Taking the Book” (or Books, i.e. taking your Bibles, Psalm and Chapter always part of the service)’. He also sounds usually nostalgic in speaking of old Adam Hope, a rigid Seceder, who, with a ‘select group’, was in ‘the habit of pilgrimage for Sermon’. Carlyle emphasises the importance of attendance:
Less zealous brethren would perhaps pretermit in bad weather; but I suppose it had to be very bad when Adam and most of his group failed to appear. The distance, a six miles twice, was nothing singular in their case; one family, whose streaming plaids, hung up to drip, I remember to have noticed one wet Sunday, pious Scotch weavers, settled near Carlisle, I was told,—were in the habit of walking fifteen miles twice for their Sermon, since it was not to be heard nearer.
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Notes and References
John Cunningham, The Church History of Scotland, 2 vols (Edinburgh: Adam & Charles Black, 1859), II, 589;
see also A. L. Drummond and James Bulloch, The Church in Victorian Scotland 1843–1874 (Edinburgh: The Saint Andrew Press, 1975), pp. 179, 180, 183.
An eminent theologian has recently written: ‘It was important for Newton’s theoretic system of the world that time and space should constitute an isotropic, necessary and unchanging frame of reference for the orderly reduction of all bodies in motion to patterns which were amenable to mathematico-mechanical calculation and to formulation in immutable laws’. He did this, states Torrance, ‘by relating time and space not only to the eternity and infinity of God but to his immutability and impassibility…. Time and space thus identified with the unchanging presence and reality of God constituted an independent cause or inertial system in the whole geometrico-causal structure of Newtonian physics and mechanics’. Thomas F. Torrance, Christian Theology and Scientific Culture (New York: Oxford University Press, 1981), pp. 18–19.
See M. Timko, ‘Carlyle, Sterling, and the Scavenger age’, Studies in Scottish Literature, 20 (1986), pp. 11–33.
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© 1988 Michael Timko
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Timko, M. (1988). The Stupendous Whole: Newton and Carlylean Belief. In: Carlyle and Tennyson. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-09307-6_3
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