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The Methodist Doctrine of Atonement in Britain and America in the Long Nineteenth Century

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The Methodist Doctrine of Atonement in Britain and America in the Long Nineteenth Century Reinventing Redemption: The Methodist Doctrine of Atonement in Britain and America in the Long Nineteenth Century by W. Andrew Tooley Thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy University of Stirling Department of History and Politics 2013 0i ABSTRACT This thesis examines the controversy surrounding the doctrine of atonement among transatlantic Methodist during the Victorian and Progressive Eras. Beginning in the eighteenth century, it establishes the dominant theories of the atonement present among English and American Methodists and the cultural-philosophical worldview Methodists used to support these theories. It then explores the extent to which ordinary and influential Methodists throughout the nineteenth century carried forward traditional opinions on the doctrine before examining in closer detail the controversies surrounding the doctrine at the opening of the twentieth century. It finds that from the 1750s to the 1830s transatlantic Methodists supported a range of substitutionary views of the atonement, from the satisfaction and Christus Victor theories to a vicarious atonement with penal emphases. Beginning in the 1830s and continuing through the 1870s, transatlantic Methodists embraced features of the moral government theory, with varying degrees, while retaining an emphasis on traditional substitutionary theories. Methodists during this period were indebted to an Enlightenment worldview. Between 1880 and 1914 transatlantic Methodists gradually accepted a Romantic philosophical outlook with the result that they began altering their conceptions of the atonement. Methodists during this period tended to move in three directions. Progressive Methodists jettisoned prevailing views of the atonement preferring to embrace the moral influence theory. Mediating Methodists challenged traditionally constructed theories for similar reasons but tended to support a theory in which God was viewed as a friendlier deity while retaining substitutionary conceptions of the atonement. Conservatives took a custodial approach whereby traditional conceptions of the atonement were vehemently defended. Furthermore, that transatlantic Methodists were involved in significant discussions surrounding the revision of their theology of atonement in light of modernism in the years surrounding 1900 contributed to their remaining on the periphery of the Fundamentalist-Modernist in subsequent decades. iii CONTENTS Acknowledgments . i Abbreviations. ii Introduction . 1 Part I England Chapter 1 Pedlars of the Cross: The Atonement Tradition in English Methodism, 1730s to the 1860s . 8 Chapter 2 Romantic Awakenings in Late Victorian Methodism . 51 Chapter 3 Renegotiating the Lines of Orthodoxy: The Atonement Tradition among Popular Methodists in England, 1880-1914 . 95 Part II America Chapter 4 A Reasonable Faith: Methodists and the Atonement Tradition in Antebellum America . 135 Chapter 5 Masters of Morality: The Emergence of Methodist Transcendentalism in Late Victorian America . 166 Chapter 6 Resistance and Realignment: Progressive Methodism and the Expansion of the Evangelical- Romantic Synthesis . 206 Conclusion . 239 Bibliography . 251 iii ACKNOWLEDGMENTS I am especially grateful for the support, insight, and editorial eye of my PhD supervisor, David Bebbington. His supervision was of the finest quality anyone could expect. David, and his wife Eileen, are to be thanked ten times over for the encouragement and generosity they have showed me over the years. No acknowledgments section is complete without thanking the many staff members who made doing research a simpler process than it otherwise could have been. I want to thank the staff at the following libraries and archives: University of Stirling, the university libraries at Edinburgh (my home away from Stirling), National Library of Scotland, the British Library, the university library at St. Andrews, the Bodleian Library at Oxford University, Cambridge University Library, the Oxford Centre for Methodism and Church History, The John Rylands Library, University of Manchester Library, Gladstone’s Library (formerly St Deiniol’s Library), Duke University libraries, Drew University Library, United Methodist Archives and History Center, Boston University School of Theology Archives, and the Joseph Regenstein Library at the University of Chicago. In particular I want to thank the staff at Bridwell Library at Southern Methodist University for a generous fellowship that allowed me to plumb the depths of their excellent collections for many months. I also want to express my gratitude to the staff at United Library at Garrett-Evangelical Theological Seminary at Northwestern University. The library staff at Garrett was particularly helpful in locating and accessing many unprocessed items related to my research. I am also incredibly grateful to many friends and colleagues for their insight and helpful suggestions over the years. Billy Abraham, Andrew Atherstone, Donald Dayton, Peter Forsaith, David Hempton, David Ceri Jones, Tommy Kidd, Kathryn Long, Scot McKnight, Miles Mullin, Mark Noll, and Doug Sweeney, all offered sage advice along the way. Larry Eskridge, Timothy Larsen, Hans Madueme, and Jonathan Yeager, in particular, offered an extra dose of encouragement when it was sorely needed. Additionally, the fellowship of my colleagues at Wheaton College has been beyond anything I could have expected. Thank you. Lastly, John D’Elia, Steve Innes, Pete Smith, and Kim Wagner deserve special mention for not only engaging me in lively conversation about my research over the years but for providing me with accommodation on my many trips to London, Manchester, and Cambridge. When I began this PhD project I had just finished a master’s degree, gotten married, and was ii happily adjusting to my new life in Edinburgh when my wife and I both made the difficult decision to move back to the United States and accept positions at Wheaton College, IL. Several years later, and several children later, I am now pleased to be on the other side of the PhD journey. Finally, without the help of my wife, Christa, (who was also pursuing her PhD during the time) and our two families, I probably wouldn’t have had the energy or the resources to finish. It is to them that I happily dedicate this work. iii ABBREVIATIONS BS Bibliotheca Sacra CA Christian Advocate CAJ Christian Advocate and Journal LPM Local Preacher’s Magazine LPT Local Preacher’s Treasury LQR London Quarterly Review LR Ladies Repository MM Methodist Magazine MP The Methodist Preacher MR The Methodist Review MQR Methodist Quarterly Review MQRS Methodist Quarterly Review, South MT Methodist Times NCA Northwestern Christian Advocate PM Preacher’s Magazine Recorder Methodist Recorder WCA Western Christian Advocate WMM Wesleyan Methodist Magazine ZH Zion’s Herald iii INTRODUCTION Evangelicals in the late nineteenth-century Atlantic world were preoccupied with the doctrine of atonement. By 1900 it had become one of the most hotly debated doctrines among Anglicans, Nonconformists and other Protestants. In 1897 John Scott Lidgett, perhaps the most prominent Wesleyan Methodist minister to emerge in late Victorian Britain, shed new light on the issue with the publication of The Principle of the Atonement.1 In this work Lidgett conceptualized the atonement through a metaphorical category known as the Fatherhood of God. It was in the concept of the Fatherhood of God, Lidgett argued, that the traditional and the modern would be successfully harmonized. God, argued Lidgett, was not a judge who fiercely guarded his law- court by dispensing penalties to those who sinned against his laws, but a loving father whose principal concern was the reunion of his spiritual children with their heavenly father through forgiveness and mercy. ‘The Father’, wrote Lidgett, ‘is the source of our redemption’, and it is by ‘His fatherly love’ that Christians are ‘delivered from the destructive power of darkness’.2 On the other side of the Atlantic a contemporary of Lidgett’s, Borden Parker Bowne of Boston University, was making similar theological strides within American Methodism. In 1900 Bowne published a relatively short work on the atonement intended for popular consumption which he appropriately entitled The Atonement.3 As religious consumers soon found out, Bowne’s book was a substantial piece of work which brazenly endorsed a form of evangelical transcendentalism, an emerging religious philosophy loosely affiliated with such influential thinkers as Congregationalist Roswell Dwight Hitchcock, president of Union Theological Seminary, New York, from 1880 to 1887. As Lidgett’s work had done, Bowne’s writings on the atonement replaced traditional concepts of God as Lord, Judge and Governor with friendlier, modern notions of God as Father. God became a divine figure whose interests lay in promoting 1 John Scott Lidgett, The Spiritual Principle of the Atonement, 2nd ed. (London: Charles H. Kelly, 1897). 2 John Scott Lidgett, The Fatherhood of God in Christian Truth and Life (Edinburgh: T. & T. Clark, 1902), 67. 3 Borden P. Bowne, The Atonement (Cincinnati: Curts & Jennings, 1900). 1 a virtuous life built on love, mercy and forgiveness. Unlike Lidgett’s treatise, however, Bowne’s work on the atonement downplayed the substitutionary nature of Christ’s death while highlighting its ethical benefits. ‘The atonement is to be understood’, insisted Bowne, in the ‘ethical and spiritual work of Christ’.4 This thesis is a study of the transformation the doctrine of
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