Relevant bibliographies by topics / Victorian Religion

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Victorian Religion'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Victorian Religion"

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Roden, Frederick S. "Medieval religion, Victorian homosexualities." Prose Studies 23, no. 2 (August 2000): 115–30. http://dx.doi.org/10.1080/01440350008586708.

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Yue, Isaac. "MISSIONARIES (MIS-)REPRESENTING CHINA: ORIENTALISM, RELIGION, AND THE CONCEPTUALIZATION OF VICTORIAN CULTURAL IDENTITY." Victorian Literature and Culture 37, no. 1 (March 2009): 1–10. http://dx.doi.org/10.1017/s1060150309090019.

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In Sartor Resartus (1831), Thomas Carlyle wrote that “the loss of his religious Belief was the loss of everything” (129; bk. 2, ch. 7). At the time, this statement was no exaggeration because, as the nineteenth century dawned, Christianity was inarguably perceived by many as one of the most definitive components of Britishness; as Jane Austen's Henry Tilney says: “Remember that we are English, that we are Christians” (172, vol. 2, ch. 9). The sense of being a Christian represents a fundamentally important ideal to the conceptualization of Victorian cultural identity in that it not only dictated to society an imaginary concept of identity after which the Victorian civilization tried to pattern itself, but also led to the manifestation of cultural ideologies such as the ambiguously defined Victorian virtue and work ethic. However, in order for the ideology of cultural identity to function, a specific set of institutional forms would be required to provide society with a firm foundation for the process of “cultural elaboration” to take place. Thus, alongside the early Victorians' belief in their self-professed faith, Orientalism represents another of the more important Victorian cultural institutional forms, which complemented the concept of Christianity to create a sense of moralistic connection, and in turn allowed the manifestation of Victorian cultural identity as a rigidly moralistic and virtuous entity that was perceived by many early Victorians as a true reflection of their society.
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LaPorte, Charles. "Victorian Literature, Religion, and Secularization." Literature Compass 10, no. 3 (March 2013): 277–87. http://dx.doi.org/10.1111/lic3.12049.

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McEvansoneya, Philip. "People and Religion in Victorian Exhibitions." Journal of Victorian Culture 17, no. 2 (June 2012): 265–69. http://dx.doi.org/10.1080/13555502.2012.685605.

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Champ, Judith F. "Book Review: Religion in Victorian Britain." Theology 93, no. 754 (July 1990): 314. http://dx.doi.org/10.1177/0040571x9009300419.

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Herbert, Christopher. "Vampire Religion." Representations 79, no. 1 (2002): 100–121. http://dx.doi.org/10.1525/rep.2002.79.1.100.

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THIS ESSAY HIGHLIGHTS AND SEEKS to trace the conflicted logic of the strong religious motivation exemplified in Bram Stoker's Dracula (1897). First it analyzes the tensions in Stoker's polemic against the primitive other of religion/ superstition, setting that polemic off against those of two late-Victorian anthropologists, William Robertson Smith and James Frazer. For these theorists, the basis of the superstitious mentality lies in the principle of taboo, according to which the divine and the unclean are one and the same and divinity manifests itself in contagious physical transmission. Dracula on the level of its overt homiletic rhetoric presents the campaign waged against vampirism by Van Helsing and his friends as an allegory of the suppression of wicked archaic superstition in the name of enlightened, spiritualized Christian religion. Yet the novel is itself an emanation of a deeply superstitious mentality: it powerfully endorses a moral conception (a familiar one to the Victorian middle classes) based on the perils of the contagious transmission of uncleanness, it portrays the disgustingly filthy Count as an object of religious veneration, and it ascribes frightening magical agency to religious instruments like crucifixes and communion wafers. Along the way it proclaims an ideology of the violent purification of society from the influence of enemies of religion, particularly unclean women and, implicitly, Jews - the ideology against which Frazer particularly warns as posing a lethal danger for the future of European civilization. The argument of Dracula about the relations of religion and superstition is irresolvably contradictory. At the same time, Stoker carries out an exposéé (or offers a case in point) of the perversely reflexive relations obtaining between vampirism and Christian religion in the age of the dominance of evangelicalism. He echoes earlier writers, notably Feuerbach, in diagnosing a strain of vampiric sadism at the heart of Christian piety. In its theme of erotically charged blood-drinking, Dracula evokes in particular the dominant motifs of the Wesleyan hymnal, and thus bears witness to the pathology that energizes Victorian spirituality.
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Wolffe, John. "The End of Victorian Values? Women, Religion, and the Death of Queen Victoria." Studies in Church History 27 (1990): 481–503. http://dx.doi.org/10.1017/s0424208400012262.

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In the evening of Tuesday 22 January 1901 Queen Victoria died at Osborne House on the Isle of Wight. At the other end of England, the Mothers’ Union branch at Embleton, on the coast of north Northumberland, was listening to a magic-lantern lecture about ‘Mothers in Many Lands’. The report of that meeting provides a touching cameo of that last hour of the Victorian age:
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Lecourt, Sebastian. "Prophets Genuine and Spurious." Representations 142, no. 1 (2018): 33–55. http://dx.doi.org/10.1525/rep.2018.142.1.33.

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This essay uses the overlapping cases of Victorian comparative religion and the Victorian Jesus novel to explore the vexed function of comparative types in nineteenth-century writing. Where Victorian comparative religion, with its concept of the generic founder type, had a surprisingly hard time validating the lives of particular individuals, evangelical Jesus novels were able to make use of historical realism in a way that standard portraits of the novel as a secularizing genre seldom anticipate.
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Field, C. D. "Rival Jerusalems: The Geography of Victorian Religion." English Historical Review 117, no. 470 (February 1, 2002): 132–34. http://dx.doi.org/10.1093/ehr/117.470.132.

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Knight, Mark. "VICTORIAN LITERATURE AND THE VARIETY OF RELIGIOUS FORMS." Victorian Literature and Culture 46, no. 2 (May 16, 2018): 517–29. http://dx.doi.org/10.1017/s1060150318000116.

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Literary studies is not theonly discipline to show a new enthusiasm for religion in the opening decades of the twenty-first century. When Stanley Fish suggested back in 2005 that religion might become the new theoretical center of gravity in the humanities, his declaration was cited frequently and may have proved a little too convenient for those, like myself, who wanted to see a major theoretical realignment in the humanities’ attitude to religion. But, the reality is that Fish is just one of a number of other prominent theorists in the last twenty years or so to have shown a new appreciation for the theoretical resources that religious thought makes available. Although the term religion is understood very differently across thinkers such as Giorgio Agamben, Judith Butler, Jacques Derrida, Bruno Latour, Sabo Mahmood, Charles Taylor, and Slavoj Žižek, they share a refusal to accept crude notions of the secularization thesis, with its commitment to seeing religion as an irrelevance in the modern world, and are instead determined to see religion as more than just an antiquated ideology that needs to be unmasked.
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Dissertations / Theses on the topic "Victorian Religion"

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Good, Joseph. "The Dark Circle: Spiritualism in Victorian and Neo-Victorian Fiction." Scholar Commons, 2012. http://scholarcommons.usf.edu/etd/4053.

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This dissertation offers critical and theoretical approaches for understanding depictions of Spiritualism in Victorian and Neo-Victorian fiction. Spiritualism has fascinated and repelled writers since the movement's inception in Hydesville, New York, in 1848, and continues to haunt writers even today. The conclusion of this dissertation follows Spiritualist fiction as it carries over into the Neo-Victorian genre, by discussing how themes and images of Victorian Spiritualism find "life after death" in contemporary work. Spiritualism, once confined to the realm of the arcane and academically obscure, has begun to attract critical attention as more scholars exhume the body of literature left behind by the Spiritualist movement. This new critical attention has focused on Spiritualism's important relationship with various elements of Victorian culture, particularly its close affiliation with reform movements such as Women's Rights. The changes that occurred in Spiritualist fiction reflect broader shifts in nineteenth-century culture. Over time, literary depictions of Spiritualism became increasingly detached from Spiritualism's original connection with progressive reform. This dissertation argues that a close examination of the trajectory of Spiritualist fiction mirrors broader shifts occurring in Victorian society. An analysis of Spiritualist fiction, from its inception to its final incarnation, offers a new critical perspective for understanding how themes that initially surfaced in progressive midcentury fiction later reemerged--in much different forms--in Gothic fiction of the fin-de-siécle. From this, we can observe how these late Gothic images were later recycled in Neo-Victorian adaptations. In tracing the course of literary depictions of Spiritualism, this analysis ranges from novels written by committed advocates of Spiritualism, such as Florence Marryat's The Dead Man's Message and Elizabeth Phelps's The Gates Ajar, to representations of Spiritualism written in fin-de-siécle Gothic style, including Bram Stoker's Dracula and Henry James's The Turn of the Screw. My analysis also includes the work of Nathaniel Hawthorne, who conceived of Spiritualism as either "the birth of a new science or the revival of an old humbug." Hawthorne's ambivalence represents an important and heretofore completely overlooked aspect of Spiritualist literature. He is poised between the extremes of proselytizing Spiritualists and fin-de-siécle skeptics. Hawthorne wanted to believe in Spiritualism but remained unconvinced. As the century wore on, this brand of skepticism became increasingly common, and the decline of Spiritualism's popularity was hastened by the repudiation of the movement by its founders, the Fox Sisters, in 1888. Ultimately, despite numerous attempts both scientific and metaphysical, the Victorian frame of mind proved unable to successfully reconcile the mystical element of Spiritualism with the increasingly mechanistic materialist worldview emerging as a result of rapid scientific advances and industrialization. The decline and fall of the Spiritualist movement opened the door to the appropriation of Spiritualism as a Gothic literary trope in decadent literature. This late period of Spiritualist fiction cast a long shadow that subsequently led to multiple literary reincarnations of Spiritualism in the Gothic Neo-Victorian vein. Above all, Spiritualist literature is permeated by the theme of loss. In each of the literary epochs covered in this dissertation, Spiritualism is connected with loss or deficit of some variety. Convinced Spiritualist writers depicted Spiritualism as an improved form of consolation for the bereaved, but later writers, particularly those working after the collapse of the Spiritualist movement, perceived Spiritualism as a dangerous form of delusion that could lead to the loss of sanity and self. Fundamentally, Spiritualism was a Victorian attempt to address the existential dilemma of continuing to live in a world where joy is fleeting and the journey of life has but a single inexorable terminus. Writers like Phelps and Marryat admired Spiritualism as it promised immediate and unbroken communion with the beloved dead. The dead and the living existed together perpetually. Thus, the bereaved party had no incentive to progress through normative cycles of grief and mourning, as there was no genuine separation between the living and the dead. In the words of one of Marryat's own works of Spiritualist propaganda, there is no death.
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Sanders, Elizabeth Mildred. "Enchanting Belief: Religion and Secularism in the Victorian Supernatural Novel." Diss., University of Iowa, 2015. http://ir.uiowa.edu/etd/5186.

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Ceraldi, Gabrielle. "Protestant nationalism, religion, gender, and nation in Victorian anti-Catholic fiction." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ58202.pdf.

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Curran, Timothy M. "The Medievalizing Process: Religious Medievalism in Romantic and Victorian Literature." Scholar Commons, 2018. https://scholarcommons.usf.edu/etd/7491.

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The Medievalizing Process: Religious Medievalism in Romantic and Victorian Literature posits religious medievalism as one among many critical paradigms through which we might better understand literary efforts to bring notions of sanctity back into the modern world. As a cultural and artistic practice, medievalism processes the loss of medieval forms of understanding in the modern imagination and resuscitates these lost forms in new and imaginative ways to serve the purposes of the present. My dissertation proposes religious medievalism as a critical method that decodes modern texts’ lamentations over a perceived loss of the sacred. My project locates textual moments in select works of John Keats, Lord Byron, Charles Dickens, and Oscar Wilde that reveal concern over the consequences of modern dualism. It examines the ways in which these texts participate in a process of rejoining to enchant a rationalistic epistemology that stymies transcendental unity. I identify the body of Christ, the central organizing principle of medieval devotion, as the cynosure of nineteenth-century religious medievalism. This body offers a non-dualistic alternative that retroactively undermines and heals Cartesian divisions of mind and body and Kantian distinctions between noumenal and knowable realities. Inscribing the dynamic contours of the medieval religious body into a text’s linguistic structure, a method I call the “medievalizing process,” underscores the spiritual dimensions of its reform efforts and throws into relief a distinctly religious, collective agenda that undergirds many nineteenth-century texts.
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Moore, Richard. "Christianity and paganism in Victorian fiction." Thesis, University of Wales Trinity Saint David, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683121.

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Bergin, John Philip. "Nature and the Victorian entrepreneur : soap, sunlight and subjectivity." Thesis, University of Hull, 1998. http://hydra.hull.ac.uk/resources/hull:3526.

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At the heart of any philosophical exercise lies an understanding, be it explicated or taken for granted, of Nature. This thesis explores how Nature may have come to be understood as it is in our everyday life in the late twentieth century.The life and work of one Victorian Entrepreneur - William Hesketh Lever, First Viscount Leverhulme of the Western Isles - is explored to reveal a cultural dynamic behind entrepreneurial activity. His personal philosophies, his legacy including Port Sunlight village, the Leverhulme Trust and the product for which he is best known, namely Sunlight Soap, are examined to reveal the extent to which his understanding of Nature impacted on his thought. What he expressed in his philosophy as his thought is questioned and it is suggested that in Leverhulme's life and work can be seen the organising dynamic of subjectivity. Leverhulme, it is suggested, was as subject to this process of organisation as were, and are, the consumers of his products. The symbolism of soap is explored through order, not only in the literal sense of personal and public hygiene but, also, by extension, of order in the wider sense, that of organisation.Thus this thesis extends from the analysis of soap as a product and its marketability through the metaphor of Sunlight, which is taken to stand for an idealized, anthropocentric Nature, an understanding of which underpins the sociology of order upon which much organisation is premised. Soap as an intimate tool of personal organisation, through its contact with the body and with clothing is taken, in Freud's terminology, to be a yardstick of civilization. As a permanent feature of the mass-consumer market it shares the physical intimacies of the body, the domestic economy of the household and, in the wider economy, the technological developments in the saponide industry, the regulation of the governance of the 'environment' as well as impacting on 'popular' culture. As such it is particularly susceptible to analysis through some of the work of Foucault, in particular his work on subjectivity, power/knowledge and technology of the self.
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Harris, Jan G. "Mormons in Victorian England." Diss., CLICK HERE for online access, 1987. http://patriot.lib.byu.edu/u?/MTGM,13967.

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Rasmussen, Bryan B. "The serpent and the dove gender, religion, and social science in Victorian culture /." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3330775.

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Thesis (Ph.D.)--Indiana University, Dept. of English, 2008.
Title from PDF t.p. (viewed on Jul 20, 2009). Source: Dissertation Abstracts International, Volume: 69-10, Section: A, page: 3962. Adviser: Patrick Brantlinger.
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Wilcox, Alastair James Howard. "The Anglican Church in Victorian Liverpool and its work with the labouring poor." Thesis, University of Central Lancashire, 2004. http://clok.uclan.ac.uk/22531/.

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This thesis will describe the nature of Anglican parochial work in Victorian Liverpool, with particular reference to the church's relationship with the poor during the period 1851-1902. The nineteenth century witnessed large scale urbanisation of which Liverpool was a conspicuous and distinctive example. How well adjusted were the institutions of the Anglican Church to meet these challenges? What structures, mechanisms and devices did clerics on the national stage recommend should be employed in both establishing and then running an efficient parish? How were these expectations met in practice? Many major studies already conducted locally have tended to centre on London. The availability of national and metropolitan sources (in particular those generated by Charles Booth) have been in some part responsible for this. Regional study however is key to understanding nineteenth century churches. What might the experiences within the 'second city of the Empire', have been? How far were recommended practices for efficient parochial management applicable in Liverpool? But the relationship between the priest and his parish is two sided. This thesis examines the use the poorer working classes made of the Anglican Church in Liverpool, not only in terms of worship but also rites of passage, (using the sacrament of baptism as an example) the agencies of relief and visitation. Liverpool is an excellent choice for such a study on account of the source material generated by religious effort, religious rivalry and ecclesiastical self-analysis. Although interesting statistical material exists for Liverpool, and should not be ignored, the primary emphasis of this thesis will be the use of regional qualitative data. This thesis will also be able to use material not hitherto in the public domain. This thesis must ignore (for reasons of length) the educational efforts made by the Anglicans. Date limitations curtail the use of much of the oral evidence gathered although reference will be made to this material where appropriate. This thesis will contend that there existed working class churches, used by the working class for worship, in membership or use of parochial organisations and for neighbourhood purposes (in the celebration of baptisms). Although success in one of these fields did not automatically entail success in the others, such churches, created the sentiment expressed by Victorians of 'our church.' The Anglican Church in late Victorian Liverpool was able to adapt to a certain degree, secular trends into the church by virtue of its strong parochial systems.
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Zeske, Karen Marie. "Browning and Dickens: Religious Direction in Victorian England." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc500704/.

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Many Nineteenth century writers experienced the withdrawal of God discussed by Miller in The Disappearance of God. Robert Browning and Charles Dickens present two examples of "Fra Lippo Lippi" and Great Expectations model effective alternatives to accepting God's absence. Conversely "Andrea del Sarto" accepts the void the other two heroes shun.
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Books on the topic "Victorian Religion"

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university, Open. Religion in victorian Britain: Course guide. Milton Keynes: Open University, 1998.

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Victorian discourses on sexuality and religion. Cambridge, [England]: Cambridge University Press, 1993.

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Victorian religion: Faith and life in Britain. Westport, Conn: Praeger, 2008.

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Portraits in Victorian religious thought. Lewiston: E. Mellen Press, 1997.

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S, Ell Paul, ed. Rival Jerusalems: The geography of Victorian religion. Cambridge, U.K: Cambridge University Press, 2000.

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university, Open. Religion in victorian Britain: Study guide 5. Milton Keynes: Open University, 1997.

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Dixon, Katherine Jane. Education, schooling and religion in Victorian Croydon. Birmingham: University of Birmingham, 2001.

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de la L. Oulton, Carolyn W. Literature and Religion in Mid-Victorian England. London: Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230504646.

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Powick, Ian William. Religion and society in early Victorian Stourbridge. Wolverhampton: The Polytechnic, 1989.

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university, Open. Religion in Victorian Britain: Glossary of terms. Milton Keynes: Open University, 1997.

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Book chapters on the topic "Victorian Religion"

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Plunkett, John, Ana Parejo Vadillo, Regenia Gagnier, Angelique Richardson, Rick Rylance, and Paul Young. "Religion and Belief." In Victorian Literature, 98–122. London: Macmillan Education UK, 2012. http://dx.doi.org/10.1007/978-0-230-35701-3_5.

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Knight, Mark. "Religion." In The Palgrave Encyclopedia of Victorian Women's Writing, 1–6. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-02721-6_46-1.

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Fraser, Hilary. "The Victorian Novel and Religion." In A Companion to the Victorian Novel, 101–18. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996324.ch7.

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Gibson, William. "Religion in Mid-Victorian England." In Church, State and Society, 1760–1850, 168–82. London: Macmillan Education UK, 1994. http://dx.doi.org/10.1007/978-1-349-23204-8_7.

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Shaw, W. David. "Poetry and Religion." In A Companion to Victorian Poetry, 457–74. Oxford, UK: Blackwell Publishers Ltd, 2008. http://dx.doi.org/10.1002/9780470693537.ch25.

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Butterworth, Robert. "Dickens and Early Victorian Christian Social Attitudes." In Dickens, Religion and Society, 26–46. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/9781137558718_2.

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Overholser, Renée V. "“Our King Back, Oh, Upon English Souls!”: Swinburne, Hopkins, and the Politics of Religion." In Victorian Religious Discourse, 131–53. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1057/9781403980892_6.

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Evans, Eric J. "Religion and society in mid-Victorian Britain." In The Forging of the Modern State, 395–403. Fourth edition. | London; New York: Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781351018227-39.

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Larson, Janet L. "Skeptical Women V. Honest Men V. Good Old Boys: Gender Conflict in the High Victorian Religion Wars." In Victorian Religious Discourse, 83–116. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1057/9781403980892_4.

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Brown, Daniel. "Realism and the Religion of Doubt." In Representing Realists in Victorian Literature and Criticism, 115–46. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40679-4_5.

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