Jesus Christ and the Transformation of English Society: The “Subversive Conservatism” of Frederick Denison Maurice
Scholarly treatments of the Christian Socialist movement, which gained a modest notoriety in the United Kingdom from 1848 to 1854, invariably draw attention to the resolute political conservatism of its spiritual leader, Frederick Denison Maurice.See, for example, Gilbert Clive Binyon, The Christian...
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| Language: | English |
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Cambridge Univ. Press
2003
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Harvard theological review
Year: 2003, Volume: 96, Issue: 2, Pages: 205-228 |
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| 520 | |a Scholarly treatments of the Christian Socialist movement, which gained a modest notoriety in the United Kingdom from 1848 to 1854, invariably draw attention to the resolute political conservatism of its spiritual leader, Frederick Denison Maurice.See, for example, Gilbert Clive Binyon, The Christian Socialist Movement in England: An Introduction to the Study of Its History (London: SPCK, 1931); Olive J. Brose, Frederick Deni-son Maurice: Rebellious Conformist (Athens: Ohio University Press, 1971); Torben Christensen, Origin and History of Christian Socialism 1848–1854 (Universitetsforlaget I Aarhus, 1962); Frank Maudlin McClain, Maurice: Man and Moralist (London: SPCK, 1972); Edward Norman, The Victorian Christian Socialists (Cambridge: Cambridge University Press, 1987) esp. 1–34; Charles E. Raven, Christian Socialism 1848–1854 (London: MacMillan and Co., 1920); and David Young, F. D. Maurice and Unitarianism (Oxford: Clarendon Press, 1992). Maurice's self-confessed “anti-democratical heresies,”The Life of Frederick Denison Maurice Chiefly Told in His Own Letters (ed. Frederick Maurice; 4th ed.; London: Macmillan and Co., 1885) 2:136. his unflagging concern to defend the institutions of monarchy and aristocracy, and his near pathological dread of social programs are taken to be indicative of a “monumental conservatism”Brose, Rebellious Conformist, xv. that ruined his close relationship with his key colleague John LudlowJohn Ludlow (1821–1911) was arguably the initial political inspiration for Christian Socialist movement. He equipped Maurice with an understanding of cooperative groups. Though less theo-logically-minded than Maurice, Ludlow was the other major public voice of Christian Socialism from 1848 to 1854. and thereby ensured the movement's rapid demise. This paper does not attempt to overturn entirely such an assessment of Maurice, but it does seek to complicate matters significantly by way of a critical analysis of Politics for the PeoplePolitics for the People, Nos. 1–17 (London: John W. Parker, 1848). (1848) and Tracts on Christian SocialismTracts on Christian Socialism, Nos. 1–7 (London: George Bell, 1850); Tracts on Christian Socialism, No. 8 (London: John James Bezer, 1850). (1850–1851)—two populist journals that attempted to spread the gospel of Christian socialism to both the English working classes and Anglican clergy. I argue that while often endorsing conservative political values“Conservative” is, of course, a term with meanings relative to context. To call Maurice politi-cally “conservative” is to acknowledge his basic unwillingness to countenance a large-scale political reorganization of English society. Maurice showed little interest in a redistribution of wealth or government ownership of the means of production; nor did he believe that the basic socio-economic structures of English society—such as class—should undergo change. there was also a subversive dimension to Maurice's thought that recent commentators have not appreciated. This subversiveness proceeded from a theological basis: a powerful and imaginative anthropology that conceived of all human beings as sharing in the infinite goodness of Christ, not the corruptive sin of Adam. Cast in political terms, this anthropology enabled Maurice to propose that radical changes to English society might begin in unexpected ways, animated by agency of the marginalized, the downcast, and the disenfranchised. In light of the solidarity of all in Christ, church affiliation, class status, gender, and the like were no barriers to an individual inaugurating the transformation of English society. Anyone could challenge the competitive principle of political economy and promote the Christian ideal of cooperation. | ||
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