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Encyclopedia Britannica - Main :: MAR-MEC |
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MAURICE, JOHN FREDERICK DENISON (1805-1872) , English theologian, was born at Normanston, Suffolk, on the 29th of August, 18o5. He was the son of a Unitarian minister, and entered Trinity College, Cambridge , in 1823, though it was then impossible for any but members of the Established Church to obtain a degree. Together with John Sterling (with whom he founded the Apostles' Club) he migrated to Trinity Hall
Athenaeum
During his residence in London Maurice was specially identified with two important movements for education. He helped to found Queen's College for the education of women (1848), and the Working Men's College (1854), of which he was the first principal. He strongly advocated the abolition of university tests (18J3), and threw himself with great energy into all that affected the social life of the people. Certain abortive attempts at co-operation among working men, and the movement
Socialism
Cambridge , and from 187o to 1872 was incumbent of St Edward's in that city. He died on the 1st of April 1872.He was twice married, first to Anna Barton, a sister of John Sterling's wife, secondly to a half-sister of his friend Archdeacon Hare. His son Major-General Sir J. Frederick Maurice (b. 1841), became a distinguished soldier and one of the most prominent military writers of his time. Those who knew Maurice best were deeply impressed with the spirituality of his character. " Whenever he woke in the night," says his wife, " he was always praying." Charles Kingsley called him " the most beautiful human soul whom God has ever allowed me to meet with." As regards his intellectual attainments we may set Julius Hare's verdict " the greatest mind since Plato " over against Ruskin's " by nature puzzle-headed and indeed wrong-headed." Such contradictory impressions bespeak a life made up of contradictory elements. Maurice was a man ofpeace, yet his life was spent in a series of conflicts; of deep humility, yet so polemical that he often seemed biased; of large charity, yet bitter in his attack upon the religious press of his time; a loyal churchman who detested the label " Broad," yet poured out criticism upon the leaders of the Church. With an intense capacity for visualizing the unseen, and a kindly dignity, he combined a large sense of humour. While most of the " Broad Churchmen " were influenced by ethical and emotional considerations in their repudiation of the dogma of everlasting torment, he was swayed by purely intellectual and theological arguments, and in questions of a more general liberty he often opposed the proposed Liberal theologians, though he as often took their side if he saw them hard pressed. He had a wide metaphysical and philosophical knowledge which he applied to the history of theology. He was a strenuous advocate of ecclesiastical control in elementary education, and an opponent of the new school of higher biblical criticism, though so far an evolutionist as to believe in growth and development as applied to the history of nations. As a preacher, his message was apparently simple; his two great convictions were the fatherhood of God, and that all religious systems which had any stability lasted because of a portion of truth which had to be disentangled from the error differentiating them from the doctrines of the Church of England as understood by himself. His love to God as his Father was a passionate adoration which filled his whole heart. The prophetic, even apocalyptic, note of his preaching was particularly impressive. He prophesied in London as Isaiah prophesied to the little towns of Palestine and Syria, " often with dark foreboding, but seeing through all unrest and convulsion the working out of a sure divine purpose." Both at King's College and at Cambridge Maurice gathered round him a band of earnest students, to whom he directly taught much that was valuable drawn
As a social reformer, Maurice was before his time, and gave his eager support to schemes for which the world was not ready. From an early period of his life in London the condition of the poor pressed upon him with consuming force; the enormous magnitude of the social questions involved was a burden which he could hardly bear . For many years he was the clergyman whom working men of all opinions seemed to trust even if their faith in other religious men and all religious systems had faded, and he had a marvellous power of attracting the zealot and the outcast.His works cover nearly 40 volumes, often obscure, often tautological, and with no great distinction of style. But their high purpose and philosophical outlook give his writings a permanent place in the history of the thought of his time. The following are the more important workssome of them were rewritten and in a measure recast, and the date given is not necessarily that of the first appearance of the book, but of its more complete and abiding form: Eustace Conway, or the Brother and Sister, a novel (1834) ; The Kingdom of Christ (1842) ; ; Christmas Day and Other Sermons (1843) ; The Unity of the New Testament (1844) ; The Epistle to the Hebrews (1846) ; The Religions of the World (1847) ; Moral and Metaphysical Philosophy (at first an article in the Encyclopaedia Metropolitana, 1848) ; The Church a Family (185o); The Old Testament (1851); Theological Essays (1853); The Prophets and Kings of the Old Testament (185,3); Lectures on Ecclesiastical History (1854); The Doctrine of Sacrifice (1854); The Patriarchs and Lawgivers of the Old Testament (1855); The Epistles of St John (1857) ; The Commandments as Instruments of National Reformation (1866) ; On the Gospel of St Luke (1868) ; The Conscience: Lectures on Casuistry (1868); The Lord's Prayer, a Manual
See Life by his son (2 vols., London, 1884), and a monograph by C. F. G. Masterman (1907) in " Leader of the Church " series; W. E. Collins in Typical English Churchmen, pp. 327-360 (1902), and T. Hughes in The Friendship of Books (1873). End of Article: MAURICE, JOHN FREDERICK DENISON (1805-1872) If you wish, you can link directly to this article.
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