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Sons of the Prophets 24-9-2013 ‘SONS OF THE PROPHETS’: CONTINUITY AND CHANGE IN CLAPHAM EVANGELICALISM Raymond E Heslehurst B.D. (Lon), M.Th. (ACT), Dip. A.(Th.) (MTC) A thesis presented to Macquarie University in total fulfilment of the requirements for the degree of Doctor of Philosophy Centre for the History of Christian Thought and Experience Department of Ancient History FACULTY OF ARTS 2013 2 Acknowledgments The number of people, friends and occasional bystanders, who have assisted me in my thinking about this project is vast. Many have heard me discourse on it at a moment’s notice and helpfully interacted, often simply by questioning my comments and making me think more clearly. My family have always been a great encouragement in this task even when it they could not see the thesis for the words. I especially valued the conversations with my brother and confrere, Canon Sean W Heslehurst. Triggered by three colleagues who insisted I prove the thesis by a peer-reviewed method, Dr Stuart Piggin undertook the arduous task of supervising a ‘troublesome priest’ attempting to be an historian. His advice, direction and discussion have been invaluable. And I thank him for that and living with the frustration I have caused him. I also thank the seminar group of the Centre for the Study of Christian Thought and Experience, Macquarie University, for their stimulating interaction. To Dr Robert W Young and Dr Ann R Young, who have given me encouragement and also acted both as sounding boards and in Robert’s case proof-reader I extend my heartfelt thanks. To the Principal and Members of St Chad’s College Durham who allowed me to be a Visiting Fellow near the formal beginning of this project I offer my thanks. To Prof. Alex Frino and the Capital Markets Co-Operative Research Centre for their generous provision of a Scholarship for the final part of the work I am indebted. To my theological interlocutors over time who have helped me to think through the Faith and observe its effects and challenges in the world I am also intellectually indebted. The congregations which have suffered me as a pastor and taught me to see, feel and grow in the Faith have contributed much to my experience of the Faith and therefore to my understanding of others’ narratives of Christian thought and experience. Being a pastor is never a one way process. While all these, and others most likely, have helped form me and this work, its flaws are all mine. My hope is the work may be ad maiorem Dei gloriam. 3 Abstract In 1785–1786 William Wilberforce recorded that he underwent ‘the great change’. This particular experience and his interpretation of it radically affected the way he lived the rest of his life and his expectations for his children. In 1795, Henry Thornton undertook a radical reassessment of his manner of life. In 1796 James Stephen joined Wilberforce and Thornton living around Clapham Common. All three identified as Evangelicals and were so identified by those around them, and, along with the other members of the ‘Clapham Sect’, were engaged in the ‘Public Square’. Of their children, Robert Isaac Wilberforce, Samuel Wilberforce and Sir James Stephen were, like their fathers, engaged in the Public Square. Each adopted a different Faith profile to the Evangelicalism of their parents: becoming Roman Catholic, High Church Anglican, or holding a piety like their fathers’; but adopting a position theologically significantly different to that of members of the Clapham Sect. Others have looked at familial factors to explain this transition from the first to the second generation, but since all the subjects of this research were ‘Public Christians’, this thesis seeks an explanation for the change in Faith position in the interaction of religious experience and public culture. It will demonstrate that while valuing highly the parents’ theological position and while maintaining many of the values of their parents, the questions and circumstances of their experience and world required a significantly different Faith profile if they were to make the public contribution they desired. 4 The issue of religious experience was critical to the self-understanding of the Clapham Evangelicals and they absolutised theirs as the only ‘true Christian’ mode. The parents desired the same experience for their children but the narrative they used to describe it did not resonate fully with the experience of the children. Further, we will show, that the shape of the Faith, taken up in any generation, will be especially responsive to the questions of that generation if one is active in public life. In this thesis, then, two original propositions are advanced: (1) that the Clapham worthies should be understood, not only in the narrow confines of evangelical historiography, but in the broader social and cultural history of the Hanoverian Church and (2) that, while the Clapham fathers failed to pass on the spiritual experience so prized by Evangelicals, they did pass on the capacity to thrive in the new world of Victorian religious, civic and political life as Christians. 5 Table of Contents ACKNOWLEDGMENTS ..................................................................................................................... 3 ABSTRACT .............................................................................................................................................. 4 INTRODUCTION: SOCIAL CONTINUITY AND RELIGIOUS CHANGE .................................................... 11 The Fundamental Propositions of this Thesis ........................................................................................................... 13 Evangelicalism defined .............................................................................................................................................. 14 The Bebbington Model .............................................................................................................................................. 16 The ‘conversion experience’ of Our primary subjects ............................................................................................... 19 The Desired Tradition ................................................................................................................................................ 20 A different faith for different times? ......................................................................................................................... 21 Successful Transition? ............................................................................................................................................... 24 Thesis ........................................................................................................................................................................ 25 Thesis Outline ............................................................................................................................................................ 26 Methodology ............................................................................................................................................................. 27 CHAPTER 1 ..................................................................................................................................... 34 ‘VITAL RELIGION’: THE CLAPHAM FATHERS’ UNDERSTANDING OF CHRISTIANITY ........................... 34 A Heartfelt Necessity ................................................................................................................................................. 36 Doctrine ..................................................................................................................................................................... 38 Manner of Life ........................................................................................................................................................... 39 The Holy Spirit ........................................................................................................................................................... 42 The Love of God ........................................................................................................................................................ 44 An Earlier Expression ................................................................................................................................................. 46 A Necessary Conversion ............................................................................................................................................ 51 Wilberforce and the Sacraments .............................................................................................................................. 52 A Practical Faith ......................................................................................................................................................... 60 Analysis ..................................................................................................................................................................... 68 A Possible Tradition? ................................................................................................................................................. 71 CHAPTER 2 ..................................................................................................................................... 73 ‘CONVERSION’? THE RELIGIOUS EXPERIENCE OF WILBERFORCE, THORNTON & STEPHEN ............... 73 Henry Thornton ........................................................................................................................................................
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