Historiographigal reviews religious history and the eighteenth-century historian

Historical Journal

Volumn 43, Issue 3, 2000, Pages 849-868

  Young, B W ^a  

^a UNIVERSITY OF SUSSEX   (United Kingdom)

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EID: 77950096025     PISSN: 0018246X     EISSN: 14695103     Source Type: Journal    
DOI: 10.1017/s0018246x99001375     Document Type: Article

References (199)

1. Karl Marx, The holy family, in David McLellan, ed., Karl Marx: selected writings (Oxford, 1977), PP-131-55esP.PP-149-55
2. (quotation at p. 153). Cf. John W. Yolton, Thinking matter: materialism in eighteenth-century British thought (Oxford, 1984).
3. On the recent re-evaluation of such thinkers, see Knud Haakonssen, ed., Enlightenment and religion: rational dissent in eighteenth-century Britain (Cambridge, 1996).
4. Mark Goldie, 'Ideology', in Terence Ball, James Farr, and Russell L. Hanson, eds., Political innovation and conceptual change (Cambridge, 1989), pp. 266-91.
5. Lucien Goldmann, The hidden God: a study ojtragic vision in the Pensées of Pascal and the tragedies of Racine, English translation (London, 1964);
6. Alasdair Maclntyre, 'Pascal and Marx: on Lucien Goldmann's Hidden God; in Against the self-images of the age: essays on ideology and philosophy (London, 1971), pp. 76-87;
7. Mitchell Cohen, The wager of Lucien Goldmann: tragedy, dialectics, and a hidden God (Princeton, NJ, 1994);
8. Brian Young, 'Anthony Blunt and Lucien Goldmann: Christianity, Marxism, and the ends of history', in William Lamont, ed., Historical controversies and historians (London, 1998), pp. 149-62.
9. Sigmund Freud, Totem and taboo, Moses and monotheism, The future of an illusion, and A seventeenthcentury demonological neurosis, in The Penguin Freud Library (15 vols., Harmondsworth, 1973-85)
10. xiv: The origins of religion, pp. 49-224, 243-386
11. ii: Civilization, society and religion, pp. 183-241, and
12. xiv : Art and literature, pp. 383-423.
13. For a recent discussion of Freud's interests in religion, see Carl E. Schorske, 'To the Egyptian dig: Freud's psycho-history of cultures', in Thinking with history: explorations in the passage to modernism (Princeton, NJ, 1998), pp. 191-215.
14. Robin Briggs, Communities of belief: cultural and social tension in early modern France (Oxford, 1989), p. 2.
15. All of these elements in de Certeau's work can be found in a fascinating collection of essays, The writing of history, trans. Tom Conley (New York, 1988).
16. It is no accident that one of his most important works appeared in a series entitled 'Religion and Postmodernism': Michel de Certeau, The mystic fable, trans. Michael B. Smith (Chicago, 1992), 1: The sixteenth and seventeenth centuries. Whether 'postmodernism' will continue to be receptive to religious thinking remains to be seen.
17. Richard Dawkins, The blind watchmaker (Harlow, 1986), pp. 4-5.
18. D. L. LeMahieu, The mind of William Paley (London, 1976);
19. Boyd Hilton, The age of atonement: the influence of Evangelicalism on social and economic thought, 1785-1865 (Oxford, 1988), pp. 4-5, 170-9, 182-3;
20. A. M-C. Waterman, Revolution, economics and religion: Christian political economy, 1798-1832 (Cambridge, 1991), pp. 114-35;
21. John T. Baldwin, 'God and the World: William Paley's argument from perfection tradition-a continuing influence', Harvard Theological Review, 85 (1992), pp. 109-20;
22. Neil Hitchin, 'Probability and the word of God: William Paley's Anglican method and the defense of the scriptures', Anglican Theological Review, 77 (1995), pp. 392-407.
23. On the 'meme', see Dawkins, The blind watchmaker, p. 158.
24. Herbert Butterfield, The whig interpretation of history (London, 1931);
25. idem, Christianity and history (London, 1949);
26. idem, Christianity in European history (London, 1952);
27. idem, Man on his past: the study of the history of historical scholarship (Cambridge, 1955);
28. idem, Writings on Christianity and history, ed. C. T. Mclntyre (Oxford, 1979);
29. idem, The origins of history, ed. Adam Watson (London, 1981);
30. idem, The origins of modern science, 1300-1800 (London, 1951).
31. Acton-Creighton correspondence, in J. Rufus Sears, ed., Selected writings of Lord Acton (3 vols., Indianapolis, 1985), 11: Essays in the study and writing of history, pp. 378-91;
32. Owen Chadwick, Creighton on Luther: an inaugural lecture (Cambridge, 1959);
33. David Knowles, The historian and character (Cambridge, 1961), esp. pp. 17-21;
34. Maurice Cowling, Religion and public doctrine in modern England (2 vols., Cambridge, 1981-5);
35. Patrick Collinson, 'What is religious history...?', in Juliet Gardiner, ed., What is history today... ? (London, 1988), pp. 58-9.
36. For a characteristically harsh interpretation of Chadwick's career, see Cowling, Religion and public doctrine, 1, pp. 413-27.
37. Owen Chadwick, The secularization of the European mind in the nineteenth century (Cambridge, 1975)
38. Chadwick's engagement with Acton has now been brought together in a collection of illuminating essays, Acton and history (Cambridge, 1998).
39. T. P. Peardon, The transition in English historical writing, 1760-1830 (New York, 1933; repr. 1966);
40. Duncan Forbes, The Liberal Anglican idea of history (Cambridge, 1952);
41. Lucy Creighton, Life and letters of Mandell Creighton (2 vols., London, 1904);
42. J. W. Burrow, A liberal descent: Victorian historians and the English past (Cambridge, 1981), pp. 97-151;
43. Michael Bentley, 'Victorian historians and the larger hope', in idem, ed., Public and private doctrine: essays in British history presented to Maurice Cowling (Cambridge, 1993), pp. 127-49;
44. Rcba N. Soffer, Discipline and power: the university, history, and the making of an English elite, 1870-1930 (Stanford, CA, 1994), pp. 86-90.
45. G. V. Bennett, 'Preface', to idem and J. D. Walsh, eds., Essays in modem English church history in memory of Norman Sykes (London, 1966), pp. v-viii.
46. Norman Sykes, The study of ecclesiastical history (Cambridge, 1945), esp. pp. 28-30. On Namierism and eighteenth-century studies, see Quentin Skinner, 'The principles and practices of opposition: the case of Bolingbroke versus Walpole', in Neil McKendrick, ed., Historical perspectives: essays in honour of j. H. Plumb (London, 1974), pp. 93-128.
47. Charles Smyth, Simeon and church order: a study of the origins of the Evangelical revival in Cambridge in the eighteenth century (Cambridge, 1940), pp. 9, 11.
48. Cowling, Religion and public doctrine, 1, pp. 49-50, 72-95.
49. G. V. Bennett, The Tory crisis in church and state, 1688-1730: the career of Francis Atterbury, bishop of Rochester (Oxford, 1975). The parallel was drawn by A. D. Nuttall, a New College colleague of Bennett, and is cited in Humphrey Carpenter, Robert Runcie: the reluctant archbishop (London, 1996), P-329.
50. G. V. Bennett, White Kennett, 1660-1728, bishop of Peterborough: a study in the political and ecclesiastical history of the early eighteenth century (London, 1957).
51. For an appreciation of Bennett as priest and historian, see Geoffrey Rowell, 'Gareth Vaughan Bennett (1929-1987) : an introductory memoir', in G. V. Bennett, To the Church of England (Worthing, 1988), pp. 1-17.
52. Edward Norman, 'What is religious history?', in Gardiner, ed., What is history today... ?, pp. 62-3. He has extended these remarks as an analysis and defence of the confessional role of ecclesiastical history in' Epilogue: the changing role of the ecclesiastical historian', in Nigel Aston, ed., Religious change in Europe, 1650-1914: essays for John McManners (Oxford, 1997), pp. 399-407.
53. Cf. Cowling, Religion and public doctrine, 1, pp. 429-31, 440-52.
54. 24 Eamon Duffy, '"Poor Protestant Flies": conversions to Catholicism in early eighteenthcentury England', in Derek Baker, ed., Religious motivation: biographical and sociological problems for the church historian, Studies in Church History, 15 (Oxford, 1978), pp. 289-304;
55. idem, '"Englishmen in Vaine": Roman Catholic allegiance to George I', in Stuart Mews, ed., Religion and national identity, Studies in Church History, 18 (Oxford, 1982), pp. 345-65;
56. idem, 'The long Reformation: Catholicism, Protestantism and the multitude', in Nicholas Tyacke, ed., England's long Reformation, 1500-1800 (London, 1998), pp. 33-70;
57. idem, 'Wesley and the Counter-Reformation', in Jane Garnett and Colin Matthew, eds., Revival and religion since 1700: essays for John Walsh (London, 1993) 1 PP' 1-ig-Cf. Patrick Collinson, 'Comment on Eamon Duffy's Neale Lecture and the colloquium', in Tyacke, ed., England's long Reformation, pp. 71-86.
58. Peter Nockles, The Oxford Movement in context: Anglican high churchmanship, 1760-1857 (Cambridge, 1994);
59. F. C. Mather, High church prophet: Bishop Samuel Horsley (1-733-1806) and the Caroline tradition in the later Georgian church (Oxford, 1992).
60. Cf. Boyd Hilton, 'Apologia pro vitis veteriorum hominum', Journal of Ecclesiastical History, 50 (1999), pp. 117-30.
61. H. J. MacLachlan, Socinianism in seventeenth-century England (Oxford, 1951);
62. idem, English education under the Test Acts: being the history of the non-conformist academies, 1660-1820 (Manchester, 1931);John Huxtable, 'Geoffrey Fillingham Nuttair, in R. Buick Knox, ed., Reformation, conformity and dissent: essays in honour of Geoffrey Nuttall (London, 1977), pp. 11-16;
63. Clyde Binfield, 'Geoffrey Nuttall: the formation of an independent historian', Epworth Review, 25 (1998), pp. 79-106.
64. G. F. Nuttall, 'The understanding of history and its application in theology' in The Puritan spirit: essays and addresses (London, 1967), pp. 214-38, at p. 235.
65. Owen Chadwick, 'Introduction' to idem and Geoffrey F. Nuttall eds., From uniformity to unity, 1662-1962 (London, 1962), pp. 3-18, at p. 3. The tone of Nuttall's contribution, 'The first nonconformists' (pp. 149-87), is telling.
66. 'Preface' to Peter Brooks, ed. Christian spirituality: essays in honour of Gordon Rupp (London, 1975), pp. 3-6;
67. Ernest Gordon Rupp, Religion in England, 1688-1791 (Oxford, 1986). Rupp wrote about the relationship between belief and religious history in 'The Victorian Churchman as historian: a reconsideration of R. W. Dixon's History of the Church of England', in Bennett and Walsh, eds., Essays in modern English church history, pp. 206-16.
68. Frank Baker, John Wesley and the Church of England (London, 1970);
69. Henry Rack, Reasonable enthusiast: John Wesley and the origins of Methodism (London, 1989);
70. W. R. Ward, The Protestant Evangelical awakening (Cambridge, 1992); 'Preface' to Keith Robbins, ed., Protestant Evangelicalism: Britain, Ireland, Germany, and America, C.1750-c.1950: essays in honour of W. R. Ward, Studies in Church History, Subsidia 7 (Oxford, 1990), pp. v-vi;
71. John Walsh, 'W. R. Ward: Methodist historian and historian of Methodism', Epworth Review, 22 (1995), pp. 40-6.
72. John Kent, The unacceptable face: the modern church in the eyes of the historian (London, 1987), pp. 33, 114-16;
73. John Walsh and David Hempton, 'E. P. Thompson and Methodism' (forthcoming).
74. Garnett and Matthew, 'Preface', to idem, eds., Revival and religion since 1700, p. x.
75. Adrian Hastings, 'From Africa to Oxford and back: a study of the work of Professor Peter Hinchlifi", Theology, 100 (1997), pp. 402-10;
76. Peter Hinchliff, Benjamin Jowett and the Christian religion (Oxford, 1987);
77. Hinchliff, God and history: aspects of British theology, 1875-1914 (Oxford, 1992)
78. John McManners, Death and the Enlightenment: changing attitudes to death among Christians and unbelievers in eighteenth-century Franceo (Oxford, 1985);
79. Nigel Aston, 'Introduction: John McManners, man and historian', in idem, Religious change, pp. 1-21.
80. John McManners, Church and society in eighteenth-century France (2 vols., Oxford, 1998), 11: The religion of the people and the politics of religion, ch. 31, and passim. Cf. Robin Briggs, 'The science of sin: Jacques de Sainte-Beuve and his Cas de conscience', in Aston, ed., Religious change, pp. 23-40.
81. McManners, Church and Society, 11, ch. 33.
82. Ibid., 1: The clerical establishment and its social ramifications, pp. 1, 2.
83. Ibid., 11, p. 279.
84. Ibid., 1, p. 96.
85. John Walsh, 'The Evangelical revival', in Bennett and Walsh, eds., Essays in modern English church history, pp. 132-62;
86. idem, 'Methodism and the mob', in G. J. Cuming and Derek Baker, eds., Popular belief and practice, Studies in Church History, 8 (Cambridge, 1972), pp. 213-27;
87. idem, 'Elie Halévy and the birth of Methodism', Transactions of the Royal Historical Society, 5th series, 25 (1975), pp. 1-20;
88. idem, 'Religious societies: Methodist and Evangelical, 1730-1800', in W. J. Shiels and Diana Wood, eds., Voluntary religion, Studies in Church History, 23 (Oxford, 1986), pp. 279-302;
89. idem, 'John Wesley and the community of goods', in Robbins, ed., Protestant Evangelicalism, pp. 25-50;
90. idem, '"Methodism" and the origins of English-speaking Evangelicalism', in Mark A. Noll, David W. Bebbington, and George A. Rawlyk, eds., Evangelicalism: comparative studies of popular Protestantism in North America, the British Isles, and beyond, ijoo-iqoo (New York, 1994), PP-19-37.
91. Thomas W. Laqueur, Religion and respectability: Sunday schools and working class culture 1780-1850 (New Haven, CT, 1976);
92. Deborah M. Valenze, Prophetic sons and daughters: female preaching and popular religion in industrial England (Princeton, NJ, 1985);
93. Henry Abelove, The Evangelist of desire: John Wesley and the Methodists (Stanford, CA, 1990).
94. George Whitefield, The folly sin and danger of being not righteous enough, as well as of being righteous over-much, in The Christian's companion (2 vols., London, 1738-9), 11, p. 278;
95. Harry S. Stout, The divine dramatist: George Whitefield and the rise of modern Evangelicalism (Grand Rapids, MI, 1991).
96. Whitefield, The almost Christian, in The Christian's companion, 1, p. 13;
97. Frank Lambert, 'Pedlar in Divinity': George Whitefield and the transatlantic revivals, 1737-1770 (Princeton, NJ, 1994).
98. Stuart Clark, Thinking with demons: the idea of witchcraft in early modern Europe (Oxford, 1997).
99. R. W. Southern, The shape and substance of academic history (Oxford, 1961), p. 23;
100. Keith Thomas, Religion and the decline of magic: studies in popular beliefs in sixteenth-and seventeenth-century England (London, 1971).
101. For a stimulating appreciation of the work of the former, see Alain Boureau, 'Richard Southern: a landscape for a portrait', Past and Present, 165 (1999), pp. 218-29.
102. Ian Bostridge, Witchcraft and its transformations c. 1650 - c. 1750 (Oxford, 1997).
103. On the analogous French experience, see McManners, Church and society, 11, pp. 221-33.
104. Isabel Rivers, Reason, grace and sentiment: a study of the language of religion and ethics in England, 1660-1780, 1: From Whichcote to Wesley (Cambridge, 1991), ch. 5. Deborah Madden's continuing Oxford D. Phil, dissertation on Wesley as a would-be universal medical man will also help in this process.
105. For a valuable exception, see Mark Jenner, 'Bathing and baptism: Sir John Floyer and the politics of cold bathing', in Kevin Sharpe and Steven N. Zwicker, eds., Refiguring revolutions: aesthetics and politics from the English revolution to the Romantic revolution (Berkeley, CA, 1998), pp. 197-216.
106. Michel Foucault, 'We "other Victorians'", in The history of sexuality, trans. Richard Hurley (3 vols., Harmondsworth, 1979-88), 1, pp. 1-13.
107. Cf. Henry Abelove, 'The sexual politics of early Wesleyan Methodism', in Jim Obelkevich, Lyndal Roper, and Raphael Samuel, eds., Disciplines of faith: studies in religion, politics and patriarchy (London, 1987), pp. 86-99.
108. John Brewer, The pleasures of the imagination: English life in the eighteenth century (London, 1997);
109. idem, 'John Marsh's History of my private life 1752-1828', in T. C. W. Blanning and David Cannadine, eds., History and biography: essays in honour of Derek Beales (Cambridge, 1996), pp. 72-87;
110. idem, 'Reconstructing the reader: prescriptions, texts and strategies in Anna Larpent's reading', in James Raven, Helen Small, and Naomi Tadmor, eds., The practice and representation of reading in England (Cambridge, 1996), pp. 226-45. The recent literature on eighteenth-century consumption is vast, but for a critical sense of its concerns see Sara Pennell, 'Consumption and consumerism in early modern England', Historical Journal, 42 (1999), pp. 549-64.
111. Butterfield's work on eighteenth-century history was invariably more than merely historical. George III, Lord jYorth and the people, 7770-/750 (London, 1949) was also an implicit, and George III and the historians (London, 1957), an explicit, engagement with Namier and his followers. Charles James Fox and jYapoleon: the peace negotiations of 1806 (London, 1962) demonstrated his burgeoning interests in international relations, and his rather self-conscious sense of Realpolitik in the era of the Cold War. Cf. Cowling, Religion and public doctrine, 1, ch. 7.
112. For discussion of these and allied matters, see the' Preface to the second edition', in Cowling, Mill and liberalism (Cambridge, 1990), pp. ix-xiv.
113. Reba N. Soffer, 'The conservative historical imagination in the twentieth century', Albion, 27 (1995), pp. 1-17;
114. Michael Bentley, 'Prologue: the retiring Mr Cowling', and Peter Ghosh, 'Towards the verdict of history: Mr Cowling's doctrine', in Bentley, ed., Public and private doctrine, pp. 1-13, 273-321.
115. J. C. D. Clark, Revolution and rebellion: state and society in England in the seventeenth and eighteenth centuries (Cambridge, 1986);
116. idem, English society, 1688-1832: ideology, social structure and political practice during the ancien regime (Cambridge, 1985).
117. Joanna Innes, 'Jonathan Clark, social history and England's "Ancien Regime"', Past and Present, 115 (1987), pp. 165-200, esp. pp. 186-94
118. (quotation at p. 191);
119. idem, 'Politicsand morals: the reformation of manners movement in later eighteenth-century England', in Eckhart Hellmuth, ed., The transformation of political culture: England and Germany in the late eighteenth century (Oxford, 1990). PP-57-118.
120. The clearest instance of the adoption of politico-theology in these terms is Robert Hole, Pulpits, politics and public order in England, 1760-1832 (Cambridge, 1989). Interestingly, when challenging Innes's lack of deep interest in his presentation of religion, Clark chose to emphasize its role in the history of political thought: 'On hitting the buffers: the historiography of England's ancien regime', Past and Present, 117 (1987), pp. 195-207, at p. 207.
121. J. C. D. Clark, The language of liberty: political discourse and social dynamics in the Anglo-American world (Cambridge, 1994).
122. For a similar perspective, see A. M. C. Waterman, 'The nexus between theology and political doctrine in Church and Dissent', in Haakonssen, ed., Enlightenment and religion, pp. 193-218.
123. J. C. D. Clark, English society, 1688-1832: religion, ideology, and politics during the ancien régime (Cambridge, 2000).
124. John Walsh and Stephen Taylor, 'Introduction: the church and Anglicanism in the "long" eighteenth century', in idem and Colin Haydon, eds., The Church of England, c. i68g - c. 1833: from Toleration to Tractarianism (Cambridge, 1993), pp. 1-64;
125. Taylor, 'Church and state in England in the mid-eighteenth century: the Newcastle years, 1742-1762' (Ph. D. dissertation, Cambridge, 1987);
126. idem, 'Sir Robert Walpole, the Church of England, and the Quakers' Tithe Bill of 1736', Historical Journal, 28 (1985), pp. 51-77;
127. idem, 'William Warburton and the alliance of church and state', Journal of Ecclesiastical History, 43 (1992), pp. 271-86.
128. Linda Colley, Britons: forging the nation, 1707-1837 (New Haven, CT, 1992), esp. ch. 1;
129. Colin Haydon, Anti-Catholicism in eighteenth-century England, c. 1714-1780 (Manchester, 1993).
130. Raymond D. Tumbleson, Catholicism in the English literary imagination: nationalism, religion and literature, 1660-1745 (Cambridge, 1998). Something in the nature of a literary history of the complex politics of English Catholic literature is adumbrated by Howard Erskine-Hill in Poetry and the realm of politics: Shakespeare to Dryden (Oxford, 1996), and in Poetry of opposition and revolution: Dryden to Wordsworth (Oxford, 1996).
131. Colin Kidd, British identities before nationalism: ethnicity and nationhood in the Atlantic world, 1600-1800 (Cambridge, 1999);
132. idem, Subverting Scotland's past: Scottish whig historians and the creation of an Anglo-British identity, 1689 - c.1830 (Cambridge, 1993);
133. idem, 'The Kirk, the French Revolution, and the burden of Scottish Whiggery', in Aston, ed., Religious change, pp. 213-34;
134. idem, 'Religious realignment between the Restoration and Union', and James Moore and Michael Silverthorne, 'Protestant theologies, limited sovereignties: natural law and the conditions of empire in the German empire, the Netherlands and Great Britain', in John Robertson, ed., A union for empire: political thought and the British Union ofiyoy (Cambridge, 1995), pp. 145-60, 171-97.
135. Tony Claydon and Ian McBride, 'The trials of the chosen peoples: recent interpretations of protestantism and national identity in Britain and Ireland', in idem and idem, eds., Protestantism and national identity: Britain and Ireland, c. 1650 - c. 1850 (Cambridge, 1998), pp. 3-29, at p. 5.
136. Tony Claydon, William III and the godly revolution (Cambridge, 1996);
137. Ian McBride, Scripture politics: Ulster presbyterianism and Irish radicalism in the late eighteenth century (Oxford, 1998).
138. Jeremy Gregory, 'Anglicanism and the arts: religion, culture and politics in the eighteenth century', in idem and Jeremy Black, eds., Culture, society and politics in Britain, 1660-1800 (Manchester, 1991), pp. 82-109;
139. idem, 'The making of a Protestant nation: "success" and "failure" in England's long Reformation', in Tyacke, ed., England's long Reformation, PP-307-33.
140. CD. A. Leighton, Catholicism in a Protestant kingdom: a study of the Irish ancien régime (Dublin, 1994)
141. Chadwick, 'Gibbon and the church historians', in G. W. Bowersock, John Clive, and Stephen R. Graubard, eds., Edward Gibbon and the decline and fail of the Roman Empire (Cambridge, MA, 1977), pp. 219-31.
142. The seminal work in this area remains Frank E. Manuel, The eighteenth century confronts the gods (Cambridge, MA, 1959). On the English experience, see Peter Harrison, 'Religion' and the religions in the English Enlightenment (Cambridge, 1990), and J. A. I. Champion, The pillars of priestcraft shaken: the Church of England and its enemies, 1660-1730 (Cambridge, 1992).
143. S. J. Barnett, Idol temples and crafty priests: the origins of Enlightenment anticlericalism (London, 1999);
144. John Robertson, 'Gibbon and Giannone', in David Womersley, ed., Edward Gibbon: bicentenary essays (Oxford, 1997), pp. 3-19.
145. StewartJ. Brown, ed., William Robertson andthe expansion ofempire (Cambridge, igg7);Richard B. Sher, Church and university in the Scottish Enlightenment: the moderate literati of Edinburgh (Princeton, NJ, 1985);
146. David Allan, Virtue, learning, and the Scottish Enlightenment: ideas of scholarship in early modern Scotland (Edinburgh, 1993);
147. John Robertson, 'The Scottish Enlightenment', Rivista Storica Italiana, 108 (1996), pp. 792-829. On the earlier period in British historiographical thought, see especially the work of Joseph Levine: Dr. Woodward's shield: history, science, and satire in Augustan England (Ithaca, NY, 1977), and The battle of the books: history and literature in the Augustan age (Ithaca, NY, 1991-
148. J. G. A. Pocock, 'Clergy and commerce: the conservative Enlightenment in England', in Raffaele Ajello, E. Contese, and Vincenzo Piano Mortari, eds., L'et'a deilumi: studistoricisulseltecento europeo in onore di Franco Venluri (2 vols., Naples, 1985), 1, pp. 523-62;
149. B. W. Young, Religion and Enlightenment in eighteenth-century England: theological debate from Locke to Burke (Oxford, 1998). On Gibbon's European standing, see Karen O'Brien, Narratives of Enlightenment: cosmopolitan history from Voltaire to Gibbon (Cambridge, 1997). The literature on Locke, Newton, and religion is vast, but for recent examples of good work see, inter alia, John Marshall, John Locke: resistance, religion and responsibility (Cambridge, 1994);
150. Ian Harris, John Locke: a study of political theory in its intellectual context (Cambridge, 1994);
151. Mark Goldie, 'John Locke, Jonas Proast and religious toleration, 1688-1692', in Walsh, Haydon, and Taylor, eds., The Church of England, c. 1689-c. 1833, pp. 143-71;
152. John Gascoigne, Cambridge in the age of the Enlightenment: religion and politics from the Restoration to the French Revolution (Cambridge, 1989);
153. Larry Stewart, The rise of public science: rhetoric, technology, and natural philosophy in Newtonian Britain, 1660-1750 (Cambridge, 1992);
154. Scott Mandelbrote, '"A duty of the greatest moment": Isaac Newton and and the writing of Biblical criticism', British Journal for the History of Science, 26 (1993), pp. 281-302.
155. J. G. A. Pocock, Barbarism and religion (2 vols., Cambridge, 1999), 1: The Enlightenments of Edward Gibbon, 1737-1764, p. 9. For McManners the ideas of the Enlightenment in France were 'a strange blend ofquasi-Christian humanism and anticlericalism'. The former, religiously permissive attitude of mind began to be undone by the clergy themselves, who increasingly excluded potential members by enforcing rigorous standards, so that 'The period of the Enlightenment was the beginning of the process whereby the Church became a minority association. 'McManners, Church and society in eighteenth-century France, 1, p. 255, 11, p. 188. His arguments about the complex nature of intellectual and social secularization merit further comparative investigation by historians of the eighteenth century.
156. On the European conception of the movement, see two important essays by John Robertson, 'Franco Venturi's Enlightenment', Past and Present, 137 (1992), pp. 183-206, and 'The Enlightenment above national context: political economy in eighteenth-century Scotland and Naples', Historical Journal, 40 (1997), pp. 667-97. On the complicated interlocking of European and English thought, see Pocock, Barbarism and religion, esp. 11: Narratives of civil government.
157. Jon Mee, Dangerous Enthusiasm: William Blake and the culture of radicalism in the 1790s (Oxford, 1992). Pocock and Mee contributed interesting essays to a special number of a leading literaryhistorical journal devoted to these matters: Pocock, 'Enthusiasm: the antiself of Enlightenment', Mee, 'Anxieties of Enthusiasm: Coleridge, prophecy, and popular politics in the 1790s', in Lawrence E. Klein and Anthony J. La Vopa, eds., 'Enthusiasm and Enlightenment in Europe, 1650-1850', Huntington Library Quarterly, 60 (1998), pp. 7-28, 129-203.
158. E. P. Thompson, Witness against the beast: William Blake and the moral law (Cambridge, 1993);
159. Iain McCalman, Radical underworld: prophets, revolutionaries, and pornographers in London, 1795-1840 (Cambridge, 1988);
160. idem, 'New Jerusalems: prophecy, dissent and radical culture in England, 1786-1830', in Haakonssen, ed., Enlightenment and religion, pp. 312-35. For a more traditional reading of such engagements by a pupil of Cowling, see Ian Harris, 'Paine and Burke: God, nature and polities', in Bentley, ed., Public and private doctrine, pp. 34-62.
161. Pocock, 'Within the margins: the definitions of orthodoxy', in Roger D. Lund, ed., The margins of orthodoxy: heterodox writing and cultural response, 1660-1750 (Cambridge, 1995), pp. 33-53.
162. The essayists comprise historians, philosophers, literary scholars, and political scientists. Pocock's contribution to the Butterfield festschrift has become a classic in the field: 'Time, history and eschatology in the thought of Thomas Hobbes', inj. H. Elliott and H. G. Koenigsberger, eds., The diversity of history: essays in honour of Sir Herbert Butterfield (London, 1970), pp. 149-98.
163. He has returned to the subject in 'Thomas Hobbes: atheist or enthusiast? His place in a Restoration debate', History of Political Thought, 11 (1990), pp. 737-49.
164. On political economy and theology, see Pocock, 'The political economy of Burke's analysis of the French Revolution', in idem, Virtue, commerce and history: essays on political thought and history, chiefly in the eighteenth century (Cambridge, 1985), pp. 193-212;
165. Waterman, Revolution, economics and religion;
166. Hilton, The age of atonement;
167. Donald Winch, Riches and poverty: an intellectual history of political economy in Britain, 1750-1834 (Cambridge, 1996);
168. B. W. Young, 'Christianity, commerce and the canon: Josiah Tucker and Richard Woodward on political economy', History of European Ideas, 22 (1996), pp. 385-400;
169. Young, 'Christianity, secularisation and political economy', and Boyd Hilton, 'From canon to cannon fire: religion and economics, 1750-1850', in David J. Jeremy, ed., Religion, business and wealth in modern Britain (London, 1998), pp. 35-54, 55-9;
170. Young, 'Mai thus among the theologians', in Brian Dolan, ed., Malthus, medicine and morality (forthcoming).
171. Pocock, 'A discourse on sovereignty: observations on the work in progress', in Nicholas Phillipson and Quentin Skinner, eds., Political discourse in early modern Britain (Cambridge, 1993), PP-377-428, at p. 381.
172. Nigel Aston, 'A "disorderly squadron"? A fresh look at clerical responses to The decline and fall', in Womersley, ed., Bicentenary essays, pp. 253-77;
173. B. W-Young, '"Scepticism in excess": Gibbon and eighteenth-century Christianity', Historical Journal, 41 (1998), pp. 179-99;
174. David Womersley, 'Gibbon and the "watchmen of the holy city": revision and religion in the Decline and fall', in Rosamond McKitterick and Roland Quinault, eds., Edward Gibbon and empire (Cambridge, 1997), pp. 190-216;
175. Womersley, 'Gibbon's religious characters', and J. G. A. Pocock, 'Gibbon, Jesus and the primitive church', in Stefan Collini, Richard Whatmore, and Brian Young, eds., History, religion and culture: British intellectual history, 1750-1950 (Cambridge, 2000), pp. 48-68, 69-88.
176. William Warburton, Julian (London, 1750);
177. Edward Gibbon, The history of the decline and fall of the Roman Empire, ed. David Womersley (3 vols., Harmondsworth, 1994), 1, pp. 888-91. On Warburton, see Young, Religion and Enlightenment, esp. ch. 5.
178. Joseph Milner, Gibbon's account of Christianity considered, together with some strictures on Hume's Dialogues concerning natural religion (York, 1781);
179. J. D. Walsh, 'Joseph Milner's Evangelical church history1', Journal of Ecclesiastical History, 10 (1959), pp. 174-87.
180. Brian Young, 'Gibbon, Newman and the religious accuracy of the historian', in Womersley, ed., Bicentenary essays, pp. 309-30. On Newman and the dynamics of historical theology, see Owen Chadwick, From Bossuet to Xewman (Cambridge, 1957; 2nd edn, Cambridge, 1987). On Newman and the religious 'assault' against the more secular eighteenth century, see Cowling's appreciative appraisal in Religion and public doctrine, 11: Assaults, esp. pp. 14-26.
181. Mark Pattison, 'Tendencies of religious thought in England, 1688-1850', in Essays and reviews (London, i860), pp. 254-329.
182. Rivers, Rieason, grace and sentiment, 11: From Shaftesbury to Hume (Cambridge, 2000).
183. B. W. Young, 'Knock-kneed giants: Victorian representations of eighteenth-century thought', in Garnett and Matthews, eds., Revival and religion since 1700, pp. 79-93. For good recent studies, see Donal McCartney, IV. E. H. Lecky: historian and politician, 1838-1903 (Dublin, 1994), and Benedickt Stuchtey, W. E. H. Lecky (1838-1003) : historisches Denken undpolitisches Urteilen eines anglo-irischen Gelehrten (Göttingen, 1997).
184. David Berman, A history of atheism in Britain: from Hobbes to Russell (London, 1988).
185. Alan Charles Kors, Atheism in France, 1: The orthodox sources of disbelief (Princeton, NJ, 1990). More broadly, see the valuable collection of essays edited by Michael Hunter and David Wootton, Atheism from the Reformation to the Enlightenment (Oxford, 1992).
186. The classic work is Lucien Febvre, The problem of unbelief in the sixteenth century: the religion of Rabelais, trans. Beatrice Gottlieb (Cambridge, MA, 1982).
187. For useful commentary, see especially two essays by David Wootton:' Lucien Febvre and the problem of early modern unbelief, Journal of Modern History, 60 (1988), pp. 695-730, and
188. 'New histories of atheism', in Hunter and Wootton, eds., Atheism from the Reformation to the Enlightenment, pp. 13-53.
189. For the remarks of a cultural historian, see an interestingly titled appreciation by Peter Burke, 'Lucien Febvre: ecclesiastical historian ?', Journal of Ecclesiastical History, 50 (1999), pp. 760-6.
190. For the perspective of a Cambridge historian who became a Catholic priest, see Dermot Fenlon, 'Encore une question: Lucien Febvre, the Reformation, and the School of Annales', Historical Studies, 9 (1974), pp. 65-81.
191. H. A. Williams, Some day I'll find you (London, 1982), p. 89.
192. Owen Chad wick, Freedom and the historian: an inaugural lecture (Cambridge, 1969);
193. David Cannadine, G. M. Trevelyan: a life in history (London, 1992), pp. 35-8, 95-105, 144-79, 199, 209, 228.
194. George Watson, ed., Lord Acton's History of liberty: a study of his library, with an edited text of his History of liberty notes (Aldershot, 1994), pp. 67, 102.
195. Figgis's glancing dismissal can be found in Religion and English society (London, 1910), pp. 10, 18-19.
196. Unsurprisingly, there remains little appreciation of Figgis as a specifically Christian historian, and recent work continues to concentrate on his part in the pluralist tradition in political thought, on which see David Runciman, Pluralism and the personality of the state (Cambridge, 1997), ch. 6. Even a work by an Anglican clergyman failed to engage in any signficant way with this aspect of Figgis's thought: David Nicholls, The pluralist state: the political ideas of J. N. Figgis and his contemporaries (2nd edn, London, 1994).
197. For a subtle appreciation which does justice to the relationship between his religious and his political thought, see Mark Goldie, 'J. N. Figgis and the history of political thought in Cambridge', in Richard Mason, ed., Ciambridge minds (Cambridge, 1990) PP-177-92.
198. On Acton see, inter alia, Butterfield, Lord Acton (London, 1948), and Owen Chadwick, 'Acton and Butterfield', Journal of Ecclesiastical History, 38 (1987), pp. 386-405.
199. Memoirs of the life of the Rt Hon. Sir James Mackintoshvvi (2 vols., London, 1835), 11, pp. 412-13.