Gender, Power and the Unitarians in England, 1760-1860

A Moabite Among the Israelities:Ruth, Religion, and the Victorian Social Novel

“…Motherhood was to her 'the role par excellence whereby women achieve knowledge, autonomy and power,' and the first duty of women was to be in the home. 43 But she also 'believed women should have moral responsibility for themselves, should speak out when necessary as she did, share in the creation of values and do their own appointed work,' and she strongly supported women who chose to go into public life. He drew a clear line of partition, which separated mankind into two great groups, to one of which, by the grace of God, he and his belonged; while the other was composed of those whom it was his duty to try and reform, and bring the whole force of his morality to bear upon, with lectures, admonitions, and exhortations-a duty to be performed, because it was a duty-but with very little of that Hope and Faith which is the Spirit that maketh alive 262Thurstan Benson embodies the moral code that the novel opposes to Bradshaw's.…”

“…The abandonment of some of the central tenets of traditional Christianity, constant questioning of the scriptures, enthusiasm for scientific discovery and a passion for social justice all contributed to readjustments of faith that took some out of Unitarianism into scepticism, agnosticism or even atheism. 27 On the other hand, Gaskell could also take advantage of sectarian differences and antagonisms among Dissenters that were not always recognized by outsiders (who tended to viewed Nonconformity homogeneously) to displace the worst excesses of Calvinism and paternalism onto Bradshaw's bigoted evangelicalism. The Bensons, on the other hand, allow Gaskell to disavow sectarian or even explicitly religious discourse, and to share her mainstream readers' distaste for proselytizing, conversion, and tracts.…”

“…In this context Ruth Hilton is a prime example of what the Unitarian Lucy Aikin called in 1839 'rational religion … silently working its way in society.' 28 Because Unitarianism was dedicated to the reproduction of the 'the rational perpetually self-improving, enquiring, public-spirited individual,' 29 Gaskell managed to present a highly-charged, unashamedly holy Protestantism as a model for ethical behaviour in an increasingly secular society.…”

“…Thus, in Ruth Gaskell stood against the political elite in the Manchester congregations once again, arguing passionately that Unitarian social justice must involve more than intellectual debate, social policy reform and parliamentary representation. It must also cultivate the 'higher charity,' the attainment of social equity and social reform through a non-denominational, unevangelical, and nonpaternalistic practice of good works, which united people of all classes in a single purpose 34. Gaskell's own tireless work with the Unitarian Domestic Mission co-founded by her husband in 1833, and with other voluntary associations, was vital here.…”

Great Expectations? Childhood, Family, and Middle-Class Social Mobility in Nineteenth-Century England

“…71 In the Heywoods' case, this interest was perhaps amplified by their Unitarianism, many Unitarians having a particular belief in the importance of education for both girls and boys, and being resistant to the attraction of the public schools. 72 Indeed, Robert Heywood was categorically opposed to a public boarding school education on the grounds that such institutions might lead to 'excesses'. 73 The stakes in such decisions were high.…”