The purpose-driven Darwinist: Henry Ward Beecher and the theology of progress
Henry Ward Beecher's sermon series on evolution in the summer of 1885 reconciled Christianity to the new science in a way that asserted far more than the mere compatibility of natural selection and divine providence: The Brooklyn preacher appropriated Darwinism to support a uniquely bourgeois p...
| Main Author: | |
|---|---|
| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge, Taylor and Francis Group
[2016]
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| In: |
Political theology
Year: 2016, Volume: 17, Issue: 1, Pages: 47-72 |
| Standardized Subjects / Keyword chains: | B
USA
/ Protestant Church
/ Darwinism
/ Progress
/ Political theology
/ History 1875-1900
B Beecher, Henry Ward 1813-1887 / Darwinism / Progress / Political theology |
| IxTheo Classification: | CF Christianity and Science KBQ North America KDD Protestant Church NCD Political ethics |
| Online Access: |
Volltext (doi) |
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| 520 | |a Henry Ward Beecher's sermon series on evolution in the summer of 1885 reconciled Christianity to the new science in a way that asserted far more than the mere compatibility of natural selection and divine providence: The Brooklyn preacher appropriated Darwinism to support a uniquely bourgeois political theology, one that envisioned the spiritual progress of humanity through commercial republicanism, aided by a morally assertive (but emphatically modernist) church. Coming from so prominent a clergyman, this early adaptation of evolution theory highlights the liberal and postmillennial tendencies of American Christianity in the late nineteenth century, as well as the pliability of Darwin's scientific insights to diverse social agendas. Beecher's sermons, however, also open a window onto the philosophical dilemmas that preoccupied early progressives. Addressing both the ontological revolution of Darwinism and the social realities of industrialization, Beecher articulates an account of progress that succeeds without the supervision of government, that prizes the liberty and property of the individual, and that arches toward a télos of moral perfection – a perfection that conforms, more or less, to the Protestant ethic. | ||
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