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By Doreen Rosman

Nineteenth-century evangelicals have usually been brushed aside as anti-intellectual and philistine. This publication attracts on periodicals, memoirs and letters to find how a ways this was once real of British evangelicals among 1790 and 1833. It examines their hobbies in addition to their delight in paintings, tune, literature, and research, and concludes that they shared the concept and flavor in their contemporaries to a much larger quantity than is usually said. what's extra, their theology inspired such actions. Evangelicals looked recreations which engaged the brain, or that could be pursued in the security of the house, as extra concordant with spirituality than ‘sensual' or ‘worldly' pleasures. however, their religion did militate opposed to tradition and studying. a few evangelicals brushed aside all non non secular targets as ‘vanity', considering their deep-rooted otherworldliness made them suspicious of something which failed to give a contribution to everlasting health. a brand new iteration followed a extra inflexible angle to the Bible, which made them unwilling to check new principles. within the final hotel, even the main cultured evangelicals have been not able to reconcile their relish the humanities with their world-denying theology.

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57. 12 CO xvii (1818), pp. 533–51. 9 10 34 Evangelicals and Culture such as Gisborne sought to extend Paley’s teachings in the light of their own doctrinal emphases is clear testimony to the strong hold that evidence theology had on them. The natural world, partially – but only very partially – marred by God’s punishment of human beings as a result of the fall, revealed the character of the Creator to those who had eyes to see. It followed that it was both right and proper to use eyes and mind to examine and investigate physical phenomena, for the study of these could be a means of grace.

Here again the ambivalence of terminology served to identify operations that were sometimes distinct. Many evangelicals further agreed with Foster and Gurney that the mind, as a nonphysical attribute, could be assumed to survive death. ’ Thus, the popular preacher John Styles suggested that He who lays greatest restraint on his passions and appetites, and contemns upon principle, every merely sensual gratification, increases, in a wonderful degree, his powers of intellectual enjoyment, and opens to himself boundless resources of spiritual delight.

31 The Record, 11 April 1831. 32 EM ii series ix (1831), pp. 15–16. 33 C. Smyth, ‘The Evangelical Movement in Perspective,’ Cambridge Historical Journal vii (1943), p. 163. While the language of verbal inspiration was employed prior to the 1820s it should not be assumed that it carried the connotations it was later to develop. ’34 The Recordites categorically opposed Doddridge’s teaching. 35 The assumption that Doddridge’s views were tantamount to German liberalism illustrates the Haldanes’ tendency to regard all who disagreed with their doctrine as denigrators of ‘God’s Word written,’ of which they were the self-appointed champions.

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