By Timothy Larsen
Even though the Victorians have been awash in texts, the Bible used to be this sort of 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, inspiration in its different types, and seen their very own lives and studies via a scriptural lens. This astonishingly deep, relentless, and resonant engagement with the Bible used to be real around the non secular spectrum from Catholics to Unitarians and past. The scripture-saturated tradition of nineteenth-century England is displayed by way of Timothy Larsen in a chain of energetic case experiences of consultant figures starting from the Quaker legal 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 travel of the variety and diversity of nineteenth-century perspectives, Larsen's research provides the detailed ideals and practices of the entire significant Victorian non secular 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
89 34 a people of one book unravel the entire veracity of the book. Pusey had dealt with this objection at length, demonstrating patiently and convincingly that there was no word in any of the ancient Near Eastern languages for ‘grandfather’ and that ‘father’ was always used for this relationship as well. ’90 Martineau does address the problem of the four empires. His theory is that there were only three empires (if you do not include the Roman one, as Martineau cannot on his theory), but to assert that the (late date) author of Daniel was probably so carried away by the mythological portent of the number four that he did not even notice he had got this wrong.
Matthew claims that Pusey’s slide down from the integrity of his Broad Church youth ‘concluded with his response to Darwinism and theological liberalism in his notorious 57 58 Liddon, Life, IV, 74. Matthew, ‘Pusey’, 101. Matthew, ‘Pusey’, 110. (I am merely playing with Matthew’s language here. 60 ‘Notorious’ is an effort to substitute an assertion that is as unfocused as it is prejudicial for a demonstration. Moreover, Pusey nowhere mentions Darwinism in the book and it is simply wrong to aver that he saw this study as in any way a response to Darwinism.
Pusey’s great strength as a biblical scholar was undoubtedly as a linguist, and he persuasively advances philological arguments throughout this book. In a particularly compelling line of argument, Pusey demonstrates how when the Hebrew Scriptures were translated into Greek (the LXX) there were various terms in the book of Daniel that were so archaic that the translators found them unintelligible (sometimes despairing of hazarding a guess and just skipping over them altogether) even though, on the late date theory, the writer of Daniel would have been a near contemporary of the translators.
A People of One Book: The Bible and the Victorians by Timothy Larsen