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Angus Hawkins - Contemporary Thought on Nineteenth Century Conservatism

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Contemporary Thought on Nineteenth Century Conservatism
Author:
Angus Hawkins
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Routledge
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Books / History
Year:
2020
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The Conservative party remains the longest-established major political party in modern British history. This collection makes available 19th century documents illuminating aspects of Conservatism through a critical period in the partys history, from 1830 to 1874. It throws light on Conservative ideas, changing policies, party organisation and popular partisan support, showing how Conservatism evolved and responded to domestic and global change. It explores how certain clusters of ideas and beliefs comprised a Conservative view of political action and purposes, often reinforcing the importance of historic institutions such as the Anglican Church, the monarchy and the constitution. It also looks at the ways in which a broadening electorate required the marshalling of Conservative supporters through greater party organisation, and how the Conservative party became the embodiment and expression of durable popular political sentiment. The collection examines how the Conservative party became a body seeking to deliver progress combined with stability.

The documents brought together in this collection give direct voice to how Conservatives of the period perceived and extolled their aspirations, aims, and the values of Conservatism. Introductory essays highlight the main themes and nature of Conservatism in a dynamic age of change and how the Conservative axiom, in an imperfect world of successful adaptation, being essential to effective preservation informed and defined the Conservative party, the views of its leaders, the beliefs of its supporters, and the political outlook they espoused.

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CONTEMPORARY THOUGHT ON NINETEENTH CENTURY CONSERVATISM

First published 2021

by Routledge

2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN

and by Routledge

52 Vanderbilt Avenue, New York, NY 10017

Routledge is an imprint of the Taylor & Francis Group, an informa business

2021 selection and editorial matter, Richard A. Gaunt and Angus Hawkins; individual owners retain copyright in their own material.

The right of Richard A. Gaunt and Angus Hawkins to be identified as the authors of the editorial material, and of the authors for their individual chapters, has been asserted in accordance with sections 77 and 78 of the Copyright, Designs and Patents Act 1988.

All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers.

Trademark notice: Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe.

British Library Cataloguing-in-Publication Data

A catalogue record for this book is available from the British Library

Library of Congress Cataloging-in-Publication Data

A catalog record for this book has been requested

ISBN: 978-1-138-05209-3 (set)

eISBN: 978-1-351-27068-7 (set)

ISBN: 978-0-367-63651-7 (volume IV)

eISBN: 978-1-003-12016-2 (volume IV)

Typeset in Time New Roman

by Apex CoVantage, LLC

CONTENTS

VOLUME IV VICTORIAN CONSERVATISM, 18501874

EDITOR: ANGUS HAWKINS

PART 3
Conservatism and the Church, 18521874

PART 4
Conservatism and Reform, 18521868

PART 5
Conservatism in the Country, 18661874

Guide

Part 3
CONSERVATISM AND THE CHURCH, 18521874

Benjamin Disraeli, Church and the Queen: Five Speeches Delivered by the Rt Hon B. Disraeli MP, 18601864 (London: G. J. Palmer, 1865), 179
Worcester College Library, XXB.6.6(6)

Religion and the Church of England, as the Established Church, were central to mid-Victorian Conservatism. They were also fundamental to the thinking of the two most prominent Conservatives of the 1850s and 1860s, Lord Derby and Benjamin Disraeli. Both saw the Anglican Church as an integral part of the constitution and essential to the life of the nation.

For Derby, the Church and its liturgy safeguarded the moral character of the nation as the bedrock of its institutions. Instructed in evangelical Anglicanism by his mother as a boy, he published Conversations on the Parables in 1828 and The Miracles of Our Lord Explained in 1839. However, his defence of the Church establishment never hardened into harsh Protestant bigotry. He never regretted his vote, as a young Whig, for Catholic Emancipation in 1829, although his hope that the measure would attach Catholic subjects in Ireland more firmly to the Union was disappointed. As party leader, he opposed exciting Protestant prejudice as a Conservative rallying cry. He defended the Maynooth Grant against the hostile motions of the ultra-Protestant Conservative backbencher Richard Spooner during the 1850s. The vehemently anti-Catholic National Club, largely Conservative in membership, he regarded as a mischievous body whose extreme pretensions and views must not be encouraged (Derby to Disraeli, 15 November 1853, Derby Mss., 920 DER (14) 182/1). The passions of ultra-Protestant Conservative MPs such as Charles Newdegate, William Beresford, and Richard Spooner were to be discouraged, he insisted in 1853, by the negative means of avoiding in debate, or in meetings of the party, language which may unnecessarily frossier their views (Ibid.).

Yet, for Derby, the British national identity was rooted in the Reformation, when Papal authority was cast off. The Protestant constitution was enshrined in the monarch as both supreme governor of the Church of England and head of state. The Providential blessings of Britains stability and ordered freedoms were embodied in the Anglican Church. Derby believed that all Protestant and Catholic British subjects should have full and free exercise of their religion. Nevertheless, the status of the Church of England as the Established Church was fundamental to institutional stability and social order. His ideal of ecclesiastical preferment embodied scholarly clergy of moderate views, inclining to Low Church sympathies. While prime minister, he assured the Queen that he held as strong an objection to the Ritualist clergy as Her Majesty (Derby to General Grey, 19 October 1867, Derby Mss., 920 DER (14) 194/1).

Although discounted by some recent scholars, religious faith was also central to Disraelis thinking. However, his mind engaged with the philosophical discussion of religion, rather than dogma. He rejected rigid doctrinal dispute fostering sectarianism and religious factionalism. Rather, he believed that the individual and the nation were incomplete without God and recognition of the moral duties and stewardship each member of society owed to others. Disraeli and his father, Isaac DIsraeli, wrote about the vital role of religious faith to the health of a nation. Doctrine, as peoples evolved, was amended, but transcendent religious truths were intrinsic to the well-being of society. The nation, defined by its distinct historical experience, was a moral entity. In 1835, Disraeli declared religion and the future welfare of the people to be of greater importance to the English nation than their political condition.

Amid the pervasive theological controversy and intellectual contention of the nineteenth century, preserving Englands religious faith through the Church of England was a major theme in Disraelis novels, writings in which Byronic Romanticism, his study of Jewish history, the quest for genius, and his belief in England as a great ordained nation, came together. The moral void of Utilitarianism and scientific materialism, as he saw it, and sectarian disputes splitting society were the threats to be determinedly resisted. His Young England trilogy of the 1840s elaborated the necessity of faith to political stewardship and wisdom. His 1870 novel Lothair portrayed the requirement of belief to face down the forces of irreligion and unbelief. Disraelis novels also explored the potency of religious belief in shaping leaders, societies, and nations, within narratives influenced by Old Testament accounts of exile, redemption, and kingship, the great leader, possessing spiritual insight, rising up and delivering the nation back to truth.

For Disraeli, the Jews offered the prototypical example of a people whose religion gave them an enduring identity and a sacred place in human history. Divine revelation was granted to the ancient Jews. Through them God had entered the human narrative. The Jewish theocracy had been the core of their traditional institutions, rituals, and religious practice. Disraeli saw a theological continuity between Judaism and Christianity. The fundamental Jewishness of Christianity was a theme in Chapter 24 of Disraelis 1852 biography of Lord George Bentinck. Medieval Catholicism, before the Reformation, also represented, for Disraeli, a venerable creed promoting unity and concord. Embodying reverence, mysticism, and faithfulness to ritual and tradition, it supported a moral stewardship towards society upheld by an elite aware of the duties inherent in privileged status. For his contemporaries Disraeli saw the Church of England as the sacred constitutional embodiment of the same religious truth, safeguarding the moral basis of English society.

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