Abstract
The Victorian crisis of faith has been regarded conventionally as a spiritual condition endemic among bourgeois thinkers infected by religious doubt after 1859. This chapter takes for granted a broader perspective, which I have adumbrated elsewhere.1 To put this view concisely: if there was a ‘Victorian crisis’ — and I think there was — it was not merely a crisis ‘of faith’. For faith (which I take here to be synonymous with belief) was, as always, the corollary of action, and action based on faith embodied social purpose. Spiritual equipoise, moral rectitude, intellectual integrity — not merely these were at stake, but the very order and progress of society. The Victorian crisis was a crisis of legitimation.
… Is this an hour
For private sorrow’s barren song,
When more and more the people throng
The chairs and thrones of civil power?
A time to sicken and to swoon
When science reaches forth her arms
To feel from world to world, and charms
Her secret from the latest moon?
(Alfred Tennyson, In Memoriam, xxi, 13–20)
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
Notes
The Post-Darwinian Controversies: A Study of the Protestant Struggle to Come to Terms with Darwin in Great Britain and America, 1870–1900 (Cambridge, 1979) 12–16, 346–52; ‘Creation and the Problem of Charles Darwin’, British Journal for the History of Science, 14 (1981) 189–200; ‘1859 and All That: Remaking the Story of Evolution-and-Religion’, in Charles Darwin, 1809–1882: A Centennial Commemorative, ed. Roger G. Chapman and Cleveland T. Duval (Wellington, NZ, 1982) 167–94; ‘Geologists and Interpreters of Genesis in the Nineteenth Century’, in God and Nature: A History of the Encounter between Christianity and Science, ed. David C. Lindberg and Ronald L. Numbers (Berkeley, Calif., 1986).
Maurice Mandelbaum, History, Man, and Reason: A Study in Nineteenth-Century Thought (Baltimore, Md, 1971) 30.
See Robert M. Young, ‘The Historiographic and Ideological Contexts of the Nineteenth-Century Debate on Man’s Place in Nature’, in Changing Perspectives in the History of Science: Essays in Honour of Joseph Needham, ed. Mikuláš Teich and Robert Young (London, 1973) 344–438, and ‘The Naturalization of Value Systems in the Human Sciences’, in Problems in the Biological and Human Sciences, by Michael Bartholomew, et al. (Milton Keynes, Bucks., 1981) 63–110; and Sheridan Gilley and Ann Loades, ‘Thomas Henry Huxley: The War between Science and Religion’, Journal of Religion, 61 (1981) 289.
J.A. Froude, The Nemesis of Faith (London, 1849) 95; Thomas H. Huxley, ‘Prologue’ (1892) Collected Essays, 5 vols (London, 1893–4) 5: 54–5.
Robert Chambers, Vestiges of the Natural History of Creation (1844; Leicester, 1969) 385.
[J.R. Seeley,] Natural Religion (1882) 3rd edn. (London, 1891) 61–2; Leslie Stephen, ‘An Agnostic’s Apology’ (1876), An Agnostic’s Apology, and Other Essays (1893) 2nd edn (London, 1903) 21, 39.
[David Brewster,] ‘Railway Accidents’, North British Review, 34 (1861) 400.
[W.S. Lilly,] ‘Railway Accidents’, Quarterly Review, 145 (1878) 165, 170.
For typical statements of the older theodicy, see Warren Burton, Cheering Views of Man and Providence Drawn from a Consideration of the Origin, Uses, and Remedies of Evil (Boston, Mass., 1832), and James McCosh, The Method of the Divine Government, Physical and Moral (Edinburgh, 1850). For the old and the new at work side-by-side, cf. [James Hinton,] The Mystery of Pain: A Book for the Sorrowing (London, 1866), with I. Burney Yeo, ‘Why Is Pain a Mystery?’, Contemporary Review, 35 (1879) 630–47; and see also J.S. Blackie, ‘The Utilization of Evil’, Good Words, 20 (1879) 770–5; George A. Gordon, Immortality and the New Theodicy (Boston, 1897); and the two series of Gifford Lectures by Alexander Balmain Bruce, The Providential Order of the World (London, 1897) and The Moral Order of the World (London, 1899). On views in the Church of England, see Jennifer Hart’s synthetic study of over 200 sermons and pamphlets published from about 1830 to 1880, ‘Religion and Social Control in the Mid-Nineteenth Century’, in Social Control in Nineteenth Century Britain, ed. A.P. Donajgrodzki (London, 1977) 108–37. There is considerable indirect evidence of Anglican and nonconformist attitudes in Eileen Yeo, ‘Christianity in Chartist Struggle, 1838–1842’, Past and Present, no. 91 (1981) 109–39. For Scotland, see John F. McCaffrey, ‘Thomas Chalmers and Social Change’, Scottish Historical Review, 60 (1981) 32–60. Among American interpretations of evil that were read and reviewed on the opposite side of the Atlantic, the transitional views of Ralph Waldo Emerson had a wide impact. See Peter A. Obuchowski, ‘Emerson, Evolution, and the Problem of Evil’, Harvard Theological Review, 72 (1979) 150–6. Charles D. Cashdollar concludes in ‘The Social Implications of the Doctrine of Divine Providence: A Nineteenth-Century Debate in American Theology’, Harvard Theological Review, 71 (1978) 265–84: ‘The providential theory worked as a sort of practical theodicy for the conservatives. Essentially, they saw the socio-economic order as God-ordained, a perfectly composed “preceptive” moral order operating to the benefit of man. Social evils were disciplinary or punitive actions which served the ultimate good’ (274). For the natural history context, cf. Frank N. Egerton, ‘Changing Concepts of the Balance of Nature’, Quarterly Review of Biology, 48 (1973) 322–50, with parallel discussions in A.L. Loades, ‘Analogy, and the Indictment of the Deity: Some Interrelated Themes’, Studia Theologica, 33 (1979) 25–43.
See D.L. LeMahieu, ‘Malthus and the Theology of Scarcity’, Journal of the History of Ideas, 40 (1979) 467–74; Edwin N. Santurri, ‘Theodicy and Social Policy in Malthus’ Thought’, Journal of the History of Ideas, 43 (1982) 315–30; Maxine Berg, The Machinery Question and the Making of Political Economy, 1815–1848 (Cambridge, 1980); David de Giustino, Conquest of Mind: Phrenology and Victorian Social Thought (London, 1975); and Roger Cooter, The Cultural Meaning of Popular Science: Phrenology and the Organization of Consent in Nineteenth Century Britain (Cambridge, 1984).
John Blakely, The Theology of Inventions; or, Manifestations of Deity in the Works of Art (New York, 1856) 94–5.
John F.W. Herschel, ‘About Volcanos and Earthquakes’, Familiar Lectures on Scientific Subjects (London, 1867) 2–3.
Robert Gray, ‘Bourgeois Hegemony in Victorian Britain’, in The Communist University of London: Papers on Class, Hegemony, and Party, ed. Jon Bloomfield (London, 1977) 78.
Jeffrey Cox, The English Churches in a Secular Society: Lambeth, 1870–1930 (New York, 1983) 112.
J. Baldwin Brown, First Principles of Ecclesiastical Truth: Essays on the Church and Society (London, 1871) 219, 221, 222–4, 225, 234, 243, 250.
ibid., 257, 272, 273, 276, 278, 279.
ibid., 283.
ibid., 279, 286–7, 289, 293, 294.
ibid., 321, 324, 325.
ibid., 349, 350, 353, 354, 355, 364.
Here I distinguish between the ‘intelligentsia’ as genteel men and women of letters and the ‘intellectuals’, whose emergence at mid-century within the intelligentsia as relatively alienated commentators on national life marked ‘the splintering of earlier Victorian cultural cohesion’ (T.W. Heyck, The Transformation of Intellectual Life in Victorian England [London, 1982] 15 and passim).
Richard Kennington, ‘Descartes and Mastery of Nature’, in Organism, Medicine, and Metaphysics: Essays in Honor of Hans Jonas on His 75th Birthday, May 10, 1978, ed. Stuart F. Spicker (Dordrecht, Holland, 1978) 221–2.
Ernest Becker makes a similar point in The Structure of Evil: An Essay on the Unification of the Science of Man (New York, 1968), where he refers to the new ‘secular’ theodicy of the Enlightenment and after as an ‘anthropodicy’ (18). See the overview in Leroy E. Loemaker, ‘Theodicy’, in Dictionary of the History of Ideas: Studies of Selected Pivotal Ideas, ed. Philip P. Wiener, 5 vols (New York, 1973–4) 4: 378–84.
William Kingdon Clifford, Lectures and Essays, ed. Leslie Stephen and Frederick Pollock, 2 vols (London, 1879) 1: 71–2.
Olive Brose, ‘F.D. Maurice and the Victorian Crisis of Belief’, Victorian Studies, 3 (1959–60) 228.
Frederick Denison Maurice, Theological Essays (1853) 4th edn (London, 1881) 410.
Geoffrey Rowell, Hell and the Victorians: A Study of Nineteenth-Century Theological Controversies Concerning Eternal Punishment and the Future Life (Oxford, 1974) 123.
Frank M. Turner and Jeffrey von Arx, ‘Victorian Ethics of Belief: A Reconsideration’, in The Secular Mind: Transformations of Faith in Modern Europe; Essays Presented to Franklin L. Baumer, Randolph W. Townsend Professor of History, Yale University, ed. W. Warren Wagar (New York, 1982) 94–5. See also James C. Livingston, The Ethics of Belief: An Essay on the Victorian Religious Conscience (Tallahassee, Fla, 1974).
Froude, Nemesis of Faith, 86; Francis William Newman, Phases of Faith; or, Passages from the History of My Creed (1850) new edn (London, 1865) 135.
Stephen, quoted in Christopher Harvie, The Lights of Liberalism: University Liberals and the Challenge of Democracy, 1860–86 (London, 1976) 38.
Frederic Harrison, ‘My Memories — 1837–1890’, Memories and Thoughts: Men — Books — Cities — Art (London, 1906) 9.
Leslie Stephen, ‘An Apology for Plainspeaking’, Essays in Freethinking and Plainspeaking (1873) new edn (London, 1907) 375.
Clifford, ‘The Influence upon Morality of a Decline in Religious Belief’ (1877) Lectures and Essays, 2: 250.
Gordon S. Haight, George Eliot and John Chapman, with Chapman’s Diaries, 2nd edn (Hamden, Conn., 1969) 20, 32, 33, 42.
M. Evans, 1852, in Haight, George Eliot and John Chapman, 60; Eliot, 1852, quoted in Heyck, Transformation of Intellectual Life, 17. For the parallel movements among liberal Anglicans and nonconformists, see Ieuan Ellis, Seven against Christ: A Study of ‘Essays and Reviews’ (Leiden, 1980) ch. 1, and Dennis G. Wigmore-Beddoes, Yesterday’s Radicals: A Study of the Affinity between Unitarianism and Broad Church Anglicanism in the Nineteenth Century (Cambridge, 1971).
Frederic Harrison, ‘Apologia pro Fide Mea’, The Creed of a Layman: Apologia pro Fide Mea (London, 1907) 23, 28; see 95–157 for his review, ‘Septem contra Fidem’, originally published as ‘Neo-Christianity’.
Herbert Spencer, ‘A System of Philosophy’, An Autobiography, 2 vols (London, 1904) 2: 484.
R.H. Hutton to J. Lubbock, 1 July 1869, in Horace G. Hutchinson, Life of Sir John Lubbock, Lord Avebury, 2 vols (London, 1914) 1: 101. A number of members had joined in support of The Reader, a ‘Review of Literature, Science, and the Arts’, which attempted to represent a kind of high-level consensus among the intelligentsia from 1863 until its demise in 1867. ‘The Reader’, writes David A. Roos, ‘offers abundant evidence that Huxley and other admittedly “unorthodox” men of science were in fact still struggling to maintain a broad, public intellectual context that would replace the faltering natural theology of earlier generations and transcend any divisive “professional” points of view’ (‘The Aims and Intentions of “Nature”’, in Victorian Science and Victorian Values: Literary Perspectives, ed. James Paradis and Thomas Postlewait, Annals of the New York Academy of Sciences, 360 [1981] 164). See Robert M. Young, ‘Natural Theology, Victorian Periodicals, and the Fragmentation of a Common Context’, in Darwin to Einstein: Historical Studies on Science and Belief, ed. Colin Chant and John Fauvel (London, 1980) 69–107.
T.H. Huxley, quoted in Bernard Lightman, ‘Pope Huxley and the Church Agnostic: The Religion of Science’, Historical Papers (1983) 158; Stephen, ‘Religion as a Fine Art’ (1872) Essays, 81.
Froude, Nemesis of Faith, 42; Herbert Spencer, The Study of Sociology (1873) 14th edn (London, 1889) 306, 350.
John Stuart Mill, ‘Nature’ (c. 1850–8), Nature, The Utility of Religion, and Theism (1874) 4th edn (London, 1875) 26; Stephen, ‘Darwinism and Divinity’ (1873) Essays, 123; Stephen, ‘The Scepticism of Believers’ (1877) Agnostic’s Apology, 82.
John Tyndall, ‘Scientific Use of the Imagination’ (1870) Fragments of Science: A Series of Detached Essays, Addresses, and Reviews (1879) 6th edn, 2 vols (New York, 1899) 2: 133; Harrison, ‘The Basis of Morals’, The Philosophy of Common Sense (London, 1907) 147; Clifford, ‘Cosmic Emotion’ (1877) Lectures and Essays, 2: 274.
Stephen, ‘Religion as a Fine Art’, Essays, 82; Clifford (1870), quoted in Frederick Pollock, ‘Introduction’, in Clifford, Lectures and Essays, 37; Stephen, ‘Apology for Plainspeaking’, Essays, 388; Tyndall, ‘Apology for the Belfast Address’ (1874) Fragments of Science, 2: 220; Tyndall, ‘The Sabbath’ (1880) New Fragments (1892) 3rd edn (New York, 1900) 45.
Huxley to C. Kingsley, 23 September 1860, in Leonard Huxley, Life and Letters of Thomas Henry Huxley, 2 vols (London, 1900) 1: 221; Huxley, ‘Administrative Nihilism’ (1871) Collected Essays, 1: 284; John Lubbock, The Use of Life (London, 1894) 223.
Ruth Barton, ‘Evolution: The Whitworth Gun in Huxley’s War for the Liberation of Science from Theology’, in The Wider Domain of Evolutionary Thought, ed. David Oldroyd and Ian Langham (Dordrecht, Holland, 1983) 286, n. 122; de Giustino, Conquest of Mind, 128–9.
[James Anthony Froude,] ‘The Book of Job’, Westminster Review, NS 4 (October 1853) 444.
[Francis Newman,] ‘The Reformation Arrested’, Westminster Review, NS 23 (April 1863) 392, 393; Colenso, quoted in A.O.J. Cockshut, Anglican Attitudes: A Study of Victorian Religious Controversies (London, 1959) 100.
F.D. Maurice, The Conflict of Good and Evil in Our Day: Twelve Letters to a Missionary (London, 1865) 171; A.P. Stanley to J.C. Shairp, 1865, in Rowland E. Prothero, The Life and Correspondence of Arthur Penrhyn Stanley, D.D., Late Dean of Westminster, 2 vols (London, 1893) 2: 239 (cf. 238); A.P. Stanley, ‘The Theology of the Nineteenth Century’, Fraser’s Magazine, 71 (February 1865) 252–68.
Thomas Henry Huxley, ‘Species and Their Origin’ (1860), in The Scientific Memoirs of Thomas Henry Huxley, ed. Michael Foster and E. Ray Lankester, 4 vols (London, 1898–1902) 2: 393; Huxley, ‘Universities Actual and Ideal’ (1874) Collected Essays, 3: 191–2; Huxley to his wife, H.H. Huxley, 8 August 1873, in L. Huxley, Life and Letters of T.H. Huxley, 1: 397; Huxley, ‘Prologue’, Collected Essays, 5: 40.
Carlyle, quoted in Tyndall, ‘Matter and Force’ (1867) Fragments of Science, 2: 74.
Huxley, ‘Agnosticism’ (1881) Collected Essays, 5: 245, cf. 310 and S. Laing, Modern Science and Modern Thought (London, 1895) 282–3, 286–7. Cf. Huxley’s confessio fidei in ‘An Apologetic Irenicon’, Fortnightly Review, NS 52 (1 November 1892) 557–71.
John Tulloch, ‘Thomas Carlyle as a Religious Teacher’, Movements of Religious Thought in Britain during the Nineteenth Century: Being the Fifth Series of St. Giles’ Lectures (London, 1885) 196–7; Richard Holt Hutton, ‘Creeds and Worship’ (1870) Aspects of Religious and Scientific Thought (London, 1899) 5; Froude, Nemesis of Faith, 33; William Kirkus, ‘Morality and Creeds’, Theological Review, 4 (1867) 541.
Stephen, ‘Apology for Plainspeaking’, Essays, 406; Spencer, Autobiography, 2: 468; Stephen, ‘Agnostic’s Apology’, Agnostic’s Apology, 10; Stephen, ‘Scepticism of Believers’, Agnostic’s Apology, 51. See Kingsbury Badger, ‘Christianity and Victorian Religious Confessions’, Modern Language Quarterly, 25 (1964) 86–101.
George Henry Lewes, Problems of Life and Mind, 4 vols (1874–9) vols 1–2, First Series: The Foundations of a Creed (London, 1874–5) 1: 2; John Morley, On Compromise (1874) 2nd edn rev. (London, 1877) 125; Harrison, ‘Septem contra Fidem’ (1860) Creed of a Layman, 151.
Auguste Comte, A General View of Positivism (1865) trans. J.H. Bridges, 2nd edn (London, 1880) 67.
ibid., 268, 280; Francis Galton, English Men of Science: Their Nature and Nurture (London, 1874) 260.
Froude, ‘Book of Job’, 448; Herbert Spencer, ‘The Social Organism’, Westminster Review, NS 17 (January 1860) 90–121.
Stephen, ‘Are We Christians?’ (1873) Essays, 145, 147; W.R. Grove, ‘Address of William Robert Grove, Esq., President of the British Association for the Advancement of Science, Nottingham, 1866’, On the Correlation of Physical Forces … Followed by A Discourse on Continuity (1843) 5th edn (London, 1867) 346.
Editor information
Editors and Affiliations
Copyright information
© 1990 Richard J. Helmstadter and Bernard Lightman
About this chapter
Cite this chapter
Moore, J.R. (1990). Theodicy and Society: The Crisis of the Intelligentsia. In: Helmstadter, R.J., Lightman, B. (eds) Victorian Faith in Crisis. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-10974-6_6
Download citation
DOI: https://doi.org/10.1007/978-1-349-10974-6_6
Publisher Name: Palgrave Macmillan, London
Print ISBN: 978-1-349-10976-0
Online ISBN: 978-1-349-10974-6
eBook Packages: Palgrave Religion & Philosophy CollectionPhilosophy and Religion (R0)