This thesis sets out to examine the relations between the Society of Jesus, the Roman Catholic religious order known as the Jesuits, and the Vicars Apostolic and Bishops during the nineteenth-century. Suppressed in 1773 by the Pope, the Jesuits were restored at the beginning of the nineteenth-century and became the largest group among the Regular clergy in the United Kingdom. They possessed a reputation which provoked strong reactions both within and beyond the Roman Catholic community. The thesis concentrates on the relations during the protracted restoration of the Jesuits, which occurred during the struggle for full Roman Catholic emancipation, and on the various disputes (mainly concerned with the Bishops' jurisdiction and the exempt status of Regulars) which arose between the restoration of the Hierarchy in 1850 and 1881, in which year Rome provided a new constitution, Romanes Pontifices. which governed the relations between Bishops and the Regular clergy. Discussion is concentrated on the Jesuits' relations with Henry Manning in Westminster and Herbert Vaughan in Salford, in whose diocese the Jesuits attempted to open a college in Manchester; attention is also given to John Henry Newman, who, whilst not a diocesan Bishop, was a figure of related significance in this context. The interrelationship between the respective attitudes of these men to the Jesuits, and Jesuit views of them, forms the central focus of the thesis. It illuminates the central problem of the Jesuits' identity and activity in the nineteenth century, and reveals the continuity of nineteenth-century disputes with earlier conflicts on the English mission.

British religious revivalism in the mid nineteenth century is an undeniably neglected area of study; despite the widespread incidence of revivals, and the vast numbers of men, women and children embraced by evangelical churches, there exists no comprehensive analysis of revivals in these years. Similarly neglected - yet widely recognised as influential in the development of that revivalism - is the impact on the British evangelical community of American revivalistic ideas and practices. By examining the latter, and in particular the British itinerancies of American revivalists, this thesis offers an insight into the extent and organisation of British revivals in a generation when attitudes to conversion and revivals were undergoing fundamental changes. In the 1820s the majority of evangelicals were extremely reluctant to use anything other than the most traditional of 'means' to encourage revivals. By the time of the revival of 1859 a much more 'instrumentalist', calculated and promotional approach to conversion and church recruitment had taken hold. American example transmitted through publications, private letters and the work of visiting Anericans played a significant part in this transition. The main sources used for this study - especially biographies and autobiographies of major evangelical figures, revival sermons and addresses, and the great quarry of material in evangelical periodicals - have made it possible sympathetically, if not uncritically, to examine the evangelical world from within. They have suggested the need to recognise that there existed a world of conversion and revivals with a life of its own. The evangelical was always a member of a wider secular society as well as of his church; but for the most aggressively evangelistic the regeneration of himself and others was his primary object. Once this is understood, simple secular explanations of the outbreak of revivals - economic decline, or the onset of cholera - are seen to be inadequate} the causation of revivals was complex, but the evangelical's search for conversions and his constant expectation of widespread revival were always fundamental ingredients. Chapter one examines the origins of the more 'engineered', new measures revivalism in the United States in the early nineteenth century. It argues that the revival movement originating in upstate New York under the aegis of Charles Grandison Finney has been given too prominent a place in explaining the introduction of this new style revivalism, and that equally important was the stimulus provided by the fast-growing hyper-evangelistic Methodist churches. Moreover, much of this thrust came from urban centres and not, as has been generally assumed, from the frontier and western areas alone. The urban modifications in the methods and style of revivals (betterorganised agencies of conversion, growing refinement and decorum in worship, for instance) are examined, as are the problems of city churches facing a more heterogeneous population than in Protestant small-town America. The chapter concludes with a summary of the incidence of revivals in the generation up to 1857, noting the peaks of the late 1820s and early 1830s, the late 1830s and early 1840s, and the late 1850s; and asserting the everbroadening hold of the new measures during the period.

Oratorio festivals were an important cultural feature of nineteenth-century English society. These massive musical events lasted for three or four days and some involved up to 4,000 musicians and 83,000 in the audience. This dissertation advances the hypothesis that the oratorio festivals, and the grand new buildings in which they were staged, coalesced to create a musical monumentalism in a society steeped in the (mainly Protestant) Christian sentiments of the day. In particular, the dissertation contends that a central premise of nineteenth-century musical thought was that the musical value of a performance was directly in proportion to the size of the performing forces and the audience. A framework devised mainly from Stephen Little's definition of monumental art (2004) is used as a critical tool to examine from a new perspective aspects of nineteenth-century oratorios such as 'physical scale', 'breadth of subject matter', and 'ambition to be of lasting significance'. Furthermore, this dissertation argues that a complex ideology of an English musical monumentalism underpinned the concatenation of circumstances that allowed oratorio festivals to flourish at this time. The spectacle of the Crystal Palace in London and the Great Handel Triennial Festivals it housed are contrasted with the provincial festivals, such as those of Bristol, Manchester, Liverpool, Birmingham, and Leeds. The analyses of the latter rely on substantial original material uncovered from rich primary source documents about the provincial oratorio festivals and the buildings in which they were held. Musical scores themselves, including some of Sir Michael Costa's orchestral manuscripts, are also examined as monuments. A comprehensive study of these festivals is well overdue and this study will aim to understand why these events grew to such a mammoth size at this time.

As far as I am aware, no one has studied Pusey's life afresh in any real detail since the publication of Liddon's biography (1893-1897). Without exception, all authors subsequent to this, who have dealt with Pusey, have relied very heavily on Liddon. In a sense this was inevitable; Liddon's four volumes were painstakingly detailed, and his quotations extensive; there seemed little left to say. Liddon's Life of E.B. Pusey was indeed a remarkable achievement. Unfortunately, however, the deep respect which Liddon rightly earned for his labours, has mezmerised later historians into an uncritical acceptance of his portrayal of Pusey and his times; the biography was and is too frequently approached with an emotion akin to awe. So great has been Liddon's success that, though some readers may not have liked what they found in the biography, they have largely considered it an accurate interpretation of Pusey and his era. Hitherto, it has seldom been appreciated that Liddon was too much an immediate disciple of Pusey and too close to him in time, to sea either his master objectively or the historical events of the period in perspective. Nevertheless, any analysis of the intellectual development of Pusey during the first fifty years of his life must of necessity take Liddon's picture into account; throughout this thesis, therefore, I have indicated where I differ from Liddon in my views.

The thesis examines Coleridge's criticism of Wordsworth in the Biographia Literaria in the context of the contemporary review reaction to Wordsworth's poetry and theory of poetic diction, concentrating throughout on Wordsworth's most representative and persistent critic, Francis Jeffrey. The thesis is divided into two sections, according to a distinction laid down in the opening pages of the Biographia. The first examines "the long continued controversy concerning the true nature of poetic diction", the second, "the real poetic character" of William Wordsworth. The first section, on "The Language of Poetry", opens with a discussion of the explicit and implicit aspirations of the Preface to the Lyrical Ballads, relating them to the theory of mind and nature in Wordsworth's poetry, and to Wordsworth's poetic practice. Chapter Two discusses Coleridge's reading of the Preface, its misrepresentation of the Preface's basic assumptions, and the extent to which Coleridge assimilates many of the arguments of the contemporary reviewers, only to move beyond them. The second section, "The Poet, the People, and the Public", concentrates more closely on the criticism of Francis Jeffrey. Chapter Three deals, briefly, with the prejudices of Jeffrey's criticism - with the Edinburgh Review as an historical enterprise - and then, at length, with the principles of his criticism as revealed in his review of Archibald Alison's Essays on the Nature and Principles of Taste and his reviews of other aesthetic, ethical, and philosophical writings. After establishing the critical ambiguity of Jeffrey's associationist aesthetic, Chapter Four moves to a comparison of Jeffrey's and Coleridge's criticism of Wordsworth, treating their similarities and differences on the subject of poetic sensibility and poetic genius. The final chapter, Chapter Five, looks at the social and political implications of Jeffrey's rejection of Wordsworth, interpreting that rejection as prophesying and enforcing the isolation of the poet from the public. Throughout, Coleridge's Biographia Literaria is seen as a coherent response to the contemporary reviewers generally, and, more specifically, to Francis Jeffrey's criticism of William Wordsworth.

The thesis argues that the development of the New Liberalism in the late nineteenth century was opposed from the standpoint of a more "traditional" conception of liberalism by a group of political theorists who owed their inspiration to the work of Herbert Spencer. Despite the protestations of these self-styled "Individualists" that they were the true heirs of mid-century liberalism, it is argued that their political theory represented as much a transformation of Benthamite Radicalism as did that of the New Liberals. The Individualists developed raid-century liberalism in a conservative direction, arguing that social change was not to be attained by conscious design and developing an ethical justification for the actual distribution of property and power in late Victorian Britain. The thesis establishes this claim by examining six Individualist arguments derived from Spencer's Synthetic Philosophy: (1) the argument from the biological theory of evolution; (2) the argument from psychological theory; (3) the sociological conception of society as an "organism"; (4) the theory of historical development; (5) the doctrine of utility; and (6) the theory of justice and property rights.

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Indiana University-Purdue University Indianapolis (IUPUI) / The sailors in the British Navy during the Napoleonic Wars are largely unknown to us. This thesis explores their worldview, as revealed through songs, memoirs, plays and broadsides. Through interactions with women and working-class men on shore and officers at sea, these men developed a collective identity rooted in working class masculinity. Ultimately, this thesis refutes the idea that sailors occupied a world completely removed from land and were, rather, actively influenced by ideologies and culture on shore.

No description available.

In 1839 the English Parliament first disbursed funds for the formal education of teachers. Between 1839 and the McNair Report in 1944 the institutional shape and the intellectual resources upon which teacher training rested changed profoundly. The centre of teacher training moved from theologically-based colleges to university departments of education; the primary source for understanding education shifted from theology to psychology. These changes altered the ways in which educators contemplated the nature of the child, the role of the teacher and the aim of education itself. This thesis probes such shifts within a variety of elite educational resources, but its major sources of material are ten training colleges of diverse types: Anglican, Nonconformist, Roman Catholic, and University. The period covered by this thesis is divided into three broad blocks of time. During the first period (1839-1885) formal training occurred in religious colleges, and educators relied upon Biblical narratives to understand education. This first period also saw the birth of modern psychology, whose tools educators often deployed within a religious framework. The second period (1886-1920) witnessed the growth of university-based training colleges which were secular in nature and whose status surpassed that of the religious colleges. During this period, teacher training emphasized intellectual attainment over spiritual development. During the third period (1920-1944), teachers were taught to view education from the standpoint of psychological health. The teacher's goal was the well-developed personality of each child, and academic content served primarily not to impart knowledge but rather to inform the child's own creative drives. This educational project was construed in scientific and anti-metaphysical terms. The replacement of a theological and metaphysical discourse by a psychological one amounts to a secular turn. However, this occurred neither mechanically nor inevitably. Colleges and theorists often seem to have been unaware of the implications of their emphases. This thesis contemplates explanatory models other than the secularisation thesis and raises important historical questions about institutional identity and the processes of secularisation.