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Durham E-Theses Durham E-Theses John Ruskin his theology and faith Malleson, Michael L How to cite: Malleson, Michael L (1992) John Ruskin his theology and faith, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5767/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk Page 1 AN ABSTRACT of JOHN RUSKIN, HIS THEOLOGY AND FAITH, by M.L.Malleson, B.A., Dip.Th. John Ruskin (1819-1900) was brought up by wealthy Evangelical parents. By the time he went to Oxford he was already interested in art, architecture and geology, which studies he continued afterwards. His first books, Modern Painters, Vols. 1 and 2, were about art and its relationship to God and nature. Great artists depicted God through their painting of nature, which Ruskin called 'God's second book'. Though Ruskin was outwardly a strong Evangelical, in reality he had serious doubts which he kept concealed from the public. In 1858 he had an 'unconversion' experience while in a Turin chapel, becoming convinced that religion and faith could be better found outside a Church. Both before and after his 'unconversion', he tried unsuccessfully to reconcile his Evangelical upbringing and beliefs with his doubts, depressions and questioning faith. Ruskin's marriage was annulled, but then he fell in love with a girl, Rose La Touche, which relationship caused great emotional crises, partly because she, as a pious young lady, would not accept Ruskin with his 'heathenism'. At about this time Ruskin was becoming interested in Greek mythology, discovering in it religious and moral truths that he could not find in contemporary religion and Church life. In 1860 he wrote Unto This Last which was a severe criticism of 'Political Economy' and the harshness of industrial society. From then on he wrote much social criticism, blaming the clergy and Church for allowing these social evils contrary to Christ's teachings. In later life Ruskin gradually accepted the Christian teachings again, with a renewed respect for the Bible. But he remained extremely critical of society, clergy and Church people who did not practice the moral teachings of Christ. Page 2 THE UNIVERSITY OF DURHAM JOHN RUSKIN: ms '1liiDWGY AND FAI'DI. A THESIS SUBMITIED TO THE DEPARTMENT OF THEOLOGY IN CANDIDACY FOR A DEGREE OF MASTER OF ARTS. BY THE REVEREND MICHAEL LAWSON MALLESON, B.A., Dip. Th. Department of Theology SEPrEMBER 1992. STATEMENT OF COPYRIGFIT The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged. The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged. 2 2 DEC 1992 Page 3 TABLE OF CONTENTS Page No. Introduction. • • • 4 Chapter 1. Dedicated to God? ••••••••••••• 6 2. Oxford and its Controversies •••••••• 16 3. He Doth Protestant Too Much, Methinks. • • 30 4. The Reflections of Venice. • • • • • • 48 5. The Protestant Defender. • •••••••• 59 6. The Crumbling Stones of Faith. • ••• 69 7. Unconverted and Reforming. • ••••••• 84 8. Debate, Troubled and Fearful •••••••• 91 9. Birds and the Bible. • •••••••••• 98 10. Rose a Peine. • • • • • • • • 120 11. Colenso and Others. 129 12. Worlds: This, Greek and Spiritual. • • 140 13. Rose, God and a Cork-cutter •• • 157 14. Why the Christian Religion? . • 169 15. The Oxford Professor. • • 179 16. Fors, Fate and All Sorts of Things. • •• 191 17. An Interior Pilgrimage. • •••••••• 208 18. To Fight the Devilish Black Cat •••••• 218 19. And to Silence. • •••••••••••• 234 20. Never to be Discussed Again. 243 References. 247 . DECLARATION The material for this thesis was previously submitted for a degree in the university of Durham in September 1991. Page 4 INTRODUCTION In recent years there has been renewed interest in the life and . works of Jolm Ruskin, an interest which began with Kenneth Clark's admiration of him. Some of Ruskin's many concerns still seem ~ather arcane and are ignored, such as Greek mythology and his classification of plants. (However, his views on architecture could be studied with advantage in the Post-Modernist age). Other parts of his teachings are being studied anew, especially those on social matters, education, and the environment. Curiosity, sometimes rather prurient, about his life has also grown. A parallel can be seen in how forty years ago, Ruskin's diatribes about how industry was destroying the environment were ignored, simply because then pollution was a non-subject. Today, of course, the wheel has turned a full circle, and The Storm-Cloud of the Nineteenth Century has been rediscovered. Intellectual fashions tend to go in circles, so what. is seen to be highly significant to one generation can be ridiculed by another. So, Ruskin's works can be turned to for illumination of contemporary discussions on social concerns, the environment, the Pre-Raphaelites and the purposes of education. One topic which was of great interest to Ruskin but which is still ignored, except in. relation to other subjects, is religion and Ghristianityo Why is this? Most people in contemporary Britain are brought up to be non-religious and non-Christian. So there is no enthusiasm for, nor is there much reaction against, the Christian religion and its practice. .Because of this, it is difficult for the late twentieth­ century mind to understand how important was the religious debate in the nineteenth century, a debate in which Ruskin fully joined. Ruskin's many pronouncements about the spiritual ·well-bei~ of society, and his Bible studies are ignored. Page 5 INTRODUCTION Ruskin notoriously jumped from one subject to another, and then linked them. Yet, ·as I have tried to show in the thesis, religion in Ruskin's life· and works was not just another of many subjects to be discussed in relation to others. Ruskin's Christian faith and morality were central to much of his writings and permeated all his interests in a way that, for example, Greek mythology or art criticism did not. Although scholars have paid due attention to the biographical details of Ruskin's spiritual life, with his up-bringing, his 'Unconversion', the role played by faith in his relationship with Rose La Touche and so on, Ruskin's writings on religion have been seen merely as a psychological phenomenon which did him more hann than good and which are not worth studying for their own merit. What has been overlooked is that in spite of the problems of trying to discover what Ruskin meant, how to reconcile different statments and how to trace his changing opinions, there is much of value to be found in his works, his Biblical exegeses, his attitude towards Christian behaviour, his understanding of the duties of clergy and his own problems over faith. 'lhese are of more than peripheral interest to students of Ruskin, of the nineteenth century, of the social concerns and of religion itself. CHAPTER 1: DEDICATED TO GOD? Page 6 A man's life is much influenced, if not decided, by his childhood. This was especially so for Jolm Ruskin, whose upbringing was an intense one, entirely dominated by parents' determination that he should be famous in life. Margaret and Jolm James's efforts were successful, but their methods of child rearing did not win their · son's unqualified approval. In his old age, before putting down his pen for good, .Jolm Ruskin wrote his autobiography Praeterita in which, like many autobiographers, he showed that memory could be faulty and revealed an exaggerated bitterness against his parents. He also laid some ghosts. 'lhe biographers of Ruskin have sometimes taken Praeterita at its face value when they might not have done so • .Thus Ruskin claimed that in childhood he had. almost no toys, when in fact he had a rocking horse, dogs, pony and all the books and drawing material he could wish for, besides a large garden of which he had the freedom. A more accurate source for the young boy's life and thoughts is his earlier writings, because they reflect his actual opinions at the time, such as his notes on the sermons he heard at the Chapel the family attended. By the time he went to Oxford university as a nineteen-year old in 1837, he was beginning to write about his faith and other matters in letters to particular individuals. He also kept a Diary which was not for publication in which he wrote about the church services he attended, including his opinion of the liturgy and sermons. His religious writings while a teenager and in his twenties, along with Praeterita, show that he was an Evangelical in his up-bringing. The main reason for his strong faith was his mother, Margaret Ruskin, who was narrow minded, even inflexible, in her religious views. Later on in life; Margaret told John that she had, like, Ha.rmah with Samuel, dedicated him to God.
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