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Introducing “Home Education” by Charlotte Mason

14 Saturday Sep 2019

Posted by ChristianVictorianLiterature in Analysis, Introducing...

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Charlotte Mason, education, Home Education, homeschooling, Nature, parenting

“We live in a redeemed world, and infinite grace and help from above attend every rightly directed effort in the training of the children; but I do not see much ground for hoping that divine grace will step in as a substitute for any and every power we choose to leave unused or misdirected. In the physical world, we do not expect miracles to make up for our neglect of the use of means.” – Charlotte Mason, Home Education

Once I was practicing the alphabet out loud with my three-year-old, encouraging him to supply the next letter, when my six-year-old, whose reading abilities greatly surpass alphabet recitation, kept chiming in with the answer without giving her little brother a chance. Finally becoming exasperated after the fourth or fifth time of chiding her for her interruptions, I warned about a potential consequence if the selfish behaviour was repeated. She promised me earnestly that she would stop now and would not do it anymore. I began again, singing the letters and stopping for my son to chime in with “G,” when my daughter blurted out the answer yet again. Immediately she clapped her hands over her mouth and burst into tears, following with, “I’m so sorry mom! I didn’t mean to! It just came out. I don’t even know how it happened! I honestly did not even want to do that!” My quick retort was, “I know exactly how it happened. You did the wrong thing so many times it became a habit.”

Such an illustration of human behaviour gets at the heart of 19th century educational pioneer Charlotte Mason’s philosophy of child education as laid out in her book Home Education (1886). The theory that repeated thoughts and actions are like tracks in the mind for behaviour to ride smoothly along conceives education as a battle of will vs habit, habit usually winning out because it requires the least effort.  Exerting the will, which means compelling the mind to go in a direction it is not used to going or does not feel like going (more or less the same thing), is much more challenging. It means stopping a train already hurtling down a nicely laid track. Not impossible, but extremely difficult – especially for children, who are still learning self-control. Children naturally possess very weak wills (“strong-willed” is really a misnomer). This is why they throw tantrums, stubbornly defy parents, give in easily to temptation and repeat forbidden actions again and again. When I call my three-year-old to go to bed, and he just sprawls on the floor as if he is powerless to even budge, I know what is going on in his little mind: the will to obey his parents is trying to overwhelm his desire to keep playing with his all-absorbing trucks and failing miserably. (This is why pleasant bedtime routines are so helpful – they are rails of habit set down that the child’s mind can run along every evening.)

Returning to my first example with the interrupting child, we can become accustomed to any bad behaviour so that our will is reduced to nothing – and a habit is established, making us, essentially, slaves to our sin. The moment when my daughter’s intention was the purest, when she willed herself to do good and stop interrupting, habit prevailed over will. To bypass the will completely and set children on good rails of habit from the very beginning (because good habits can persist as firmly as bad ones), particularly at an age when their wills are predisposed work against them, is the great foundation of Charlotte Mason’s educational approach. One might rightly ask how a person is really responsible or culpable for their actions, including their sin, when she is only repeating the script set down before her by parents or teachers. The reality is, however, that when my daughter’s habit overwhelmed her will, she actually became agentless, powerless over her “sin” (one could probably have a theological debate about whether at that point it was actually sin, if intentions were innocent; in any case, habits can rule us, and the end goal of a good education is to become master of one’s self).  Habits are inevitable. We are truly creatures of habit; all of our thoughts and behaviours will run in one way or another. There is no neutral or stopping ground or mental state because our thoughts constantly run, Mason writes. It is in our very biology. And so the question is not, will we develop habits, but in which direction will they run? Toward good or evil? Toward godliness or ways of the “flesh”? Towards improvement or degeneration? We must set a course out for ourselves, if only to save ourselves in the future from our tendency to waywardness. Children are no exception to this; in fact, this is the great calling and vocation of parents, Mason urges, and such an endeavour is not to be undertaken without great consideration.

To complement what may seem a rigid training of children in “the direction they should go,” Mason does not suggest that we force children into habits or ways of life or thinking, but rather gently nudge them (through the atmosphere we create, the habits we ourselves keep, quality literature, the planting of stimulating ideas in their mind, and immersion in nature, which is the direct and continual handiwork of God through which they can commune with him) and let them commandeer their own train, which they are more than capable of doing, for they were bestowed at birth with all the capabilities they require by the Creator. From parents, children need moral training and guidance – which tracks to set down. How much easier a future life will a child enjoy who is trained into good habits! She will not even have to choose the right, because it will become so natural to her. And when a novel temptation does arise, trust of doing right, which has always served her well in the past, will make it difficult to change tracks and choose the wrong. And, by this time, her will has become a well-toned muscle that is much easier to exert than if it had never been properly exercised.

Where, one might ask, is divine grace and the Holy Spirit in such a philosophy of behaviour? Mason addresses this exact objection. The Holy Spirit is actually another major pillar in her beliefs about education. The Holy Spirit, in fact, enables every good thought or deed, and is the agent in all learning, no matter the subject – even arithmetic – for God is the source of all knowledge and any gain in knowledge is a step out of the shadows and toward God. I think it is at this point where many lose their grasp of the point Mason is driving at because we live in such a sacred/secular, spiritual/matter, and even, mind/body divide, a division which has increased enormously in the latter half of the twentieth century and which did not exist so sharply in Mason’s time. For the Holy Spirit does not just work in the spiritual realm, but in the material world also. The Holy Spirit makes the grass grow and the flowers bloom and the laws of the universe hold together and the neurons in the brain fire – the ones that fire to enable us to speak and think and move us to repentance or forgiveness. There is no realm where the Holy Spirit does not move and work (interesting to consider that the Holy Spirit manifested himself as physical matter in the form of bird); no place where he is limited or forbidden. In fact, it would be impossible for him to affect our spirits and not our bodies, because our bodies are the physical incarnation of our spirits – they are actually the way given to us in which we can encounter another person’s spirit  – by seeing and interacting with their body. But the Spirit works on, or works most smoothly on, rails that parents lay down for their children (otherwise the lessons poorly-brought up children will be forced to learn as adults will be very hard). He also works in the minds of parents, inspiring them and guiding them to as they train their children. The Holy Spirit will sanctify one way or another, either by the easy instruction of the parents or by fire and trial later. These are the very laws that God has interwoven into his creation and which govern all of human behaviour. Proverbs especially teaches about the consequences of various tracks of behaviour and their inevitable destinations; in fact, the Bible only allows for two tracks – the way of righteousness or the way of destruction.

This leads to the third pillar of Mason’s educational philosophy, the first being, the observation of children’s behaviour regarding wills and habits (I’ve already offered my own children as examples), and the second, the role of the Holy Spirit in learning.  The third pillar is science. Now, all conservative, Bible-believing Christians reading this are likely cringing. For why would we want science to have anything to do with our children today? The science of our day teaches that God does not exist, humans were not created, our identities have no relation to our physical bodies, babies in the womb are not persons, sex should be divorced from relationship, it is natural for adolescents to rebel against parents, and on and on, all ideas which directly contradict biblical teachings. I’m glad to have doctors to prescribe medicine and engineers to build roads but when it comes to the realm of child psychology, development and behaviour, I would rather “science” as we know it today didn’t touch my children with a ten-foot pole. A reasonable objection.

But the science of today pushes all these anti-Christian beliefs precisely because it is premised on a mind/body divide (a schizophrenia lucidly explained in Christian cultural critic Nancy Pearcey’s book Love Thy Body: Answering Hard Questions About Life and Sexuality). We twenty-first century Christians struggle to defend our beliefs against such science because we don’t understand the true nature of the issue because we too ascribe, unwittingly, to a secular/sacred and mind/body divide, which Mason did not. Mason looks at the ways in which the mind and body work together – in fact, the way they are inseparable. Habits of the mind become written on the very biology of the body because of the way the neurons in our brains and the nervous system work. One can observe this when playing an instrument skillfully or writing a letter. You don’t have to figure out or remember which keys represent which notes or how to form the letter “A” when you play the piano or write, because these habits were drilled deep into your brain and into the muscles in your hand long ago until they became part of your very biology – more specifically, your unconscious, and now your conscious mind (where your will resides) is freed from the effort. Anyone who has ever learned a piano piece thoroughly, especially by heart, has experienced that uncanny state where you look down and observe your fingers flying across the keys as if in the third person, or as if you are looking at someone else’s hands, or as if to wonder, who is playing this piece? How can I be playing this piece while thinking about playing it but not actually thinking about how to play it? Another bizarre example of the conscious and unconscious levels of the mind is one that many mothers have noticed, which is completely tuning out while reading aloud a boring picture book to their children, to the point where upon completion of the book they realize they have no idea what they just read. (I’m pretty sure I read Paw Patrol Saves Valentine’s Day out loud four or five times without having any idea what it was about because I was thinking about something entirely different the whole time.)

These examples illustrate how the conscious and unconscious levels of the mind work. This division of the mind may at times seem strange or uncanny, but the reality is that the unconscious mind is a great aid to us. Without the unconscious mind, playing the piano and writing a letter would be utterly laborious. We can’t even conceive of such an existence. If we can’t drill habits deep into our mind until they become second nature, how could we improve at or even learn anything? How could we even be sanctified? Good habits make for an easy life indeed. And the Holy Spirit enables all these processes from the inspiration or motivation to begin a new skill, the attention required to learn it, the discipline required to sustain it through practice, and the pleasure enjoyed from the successful fruit of one’s efforts. None of these endeavours exist solely in either the spiritual or material realm; even inspiration, which is a feeling, releases chemicals and hormones in the brain. The Holy Spirit is Lord of all and working in every system in our bodies. We might as well call this sanctification because it is really the overcoming of our sin nature, which tends in a downward spiral towards laziness and impulsiveness, or, the path of least resistance – the giving into temptation, rather than the mastery of one’s impulses and desires (the “flesh”). When explained this way, it is easy to see how Mason’s theory of education encompasses the “whole person,” a phrase often used when referring to her ideas. The end of education is not to “instill information” or “get a job” or any other kind of utilitarian, demeaning, narrow-minded or lowball goal. Indeed, for Mason, “academic” education cannot be separated from growing as a person – growing in godliness.

So how does one go about educating a child with such a theory of human behaviour? How do you establish firm habits in a child without force? How do you set them on the road toward God – which, in Masons’ view includes everything from kindness, thankfulness, cleanliness, orderliness, knowledge of the world, history, great ideas, creation and so on? The key is in training their attention, which Mason writes is the mark of true genius. What is attention, but focusing the mind at will? Some things are easy to focus our attention on, but that which is more difficult should be encouraged gently, over time, in a smooth and attractive manner. Such a training can begin when the child is a toddler, as the mother encourages the young child to stop and carefully notice a flower he might normally pass by – the number and texture of the petals and leaves and the width of the stem and so on. When it is time for lessons to begin at age seven, the mother keeps the lessons short and engaging, so that the will does not become set stubbornly against them from tediousness or over-difficulty. History is taught to the young child with exciting stories of heroes and faraway places so that the mind is lured down a track of learning and knowledge. When it comes to arithmetic and handwriting, these physical labours must be done briefly but with full attention to exactness. In all of these endeavours, the child is required to focus their full attention on the subject so that it permeates into the unconscious. The distracted child will recall nothing – and will learn to love nothing, for if education is also for the soul then what is the good of a mumbled or half-remembered Bible passage or poem?  The reward for full attention to a lesson is always complete leisure, thus motivating the child to focus her full attention the next time. As the child gradually practices focusing in longer and longer durations, what she is really doing is exercising mastery over her own will, which is the suppression of impulse, contrariness and laziness. The more the attention is focused, the easier it becomes, and learning becomes second nature. The student emerges from school not just stuffed with head knowledge, but the master of her own will, her own self. This is true agency.

It is vital to note that Mason’s “luring” of children to their studies is absolutely not with gimmicks, bribes and what we today call “edutainment.” Such methods she famously calls “twaddle,” and they are downright dishonest and offensive to persons as created in the image of God. There is no point on which I agree more with Charlotte Mason than this one, and it is this idea that especially drew me to her writings. I had already long felt this way before I even had children, never mind entertained the thought of homeschooling them. Mason urges parents and teachers to give children the real thing, which she calls “living ideas” and “living books.” Give them real history, real literature, the real Bible, real art, real music, real nature, real art supplies and so on. Children don’t need things dumbed or watered down; they can handle big ideas. Books, materials and music don’t need to be overly silly and nonsensical, filled with drivel and blather (“junk food” for the mind). Children don’t need to be “tricked” into learning.

Such an approach to education – that children need to be tricked (which our schools and books are so awash with today) – presupposes several untrue things. Firstly, it presupposes that children don’t or can’t naturally love to learn. Secondly, it presupposes that the subjects to be learnt are too boring. If such things were true, then learning would indeed have to be forced, or tricked through edutainment. The problem with the first presupposition, that children don’t or can’t naturally love to learn, is actually theological. It implies that God has given us no inborn capability or means to move toward him. Certainly we battle our sin nature, which pulls us down, but has God not set eternity in the hearts of men? Did not Augustine say that the soul’s appetite is for God? It may take a guide (the parent) to awaken the appetite for God, but the capability is latent and can be fanned into flame and sustained by the power of the Holy Spirit. We do nothing without divine power, but that divine power is ready and able to lead any mind toward Himself. It does not require gimmicks. The second presupposition, that subjects are just too tedious, does not trust in or believe that the richness of real knowledge nourishes the soul and mind in a way that good food nourishes the body. Edutainment itself, which is really bait-and-switch – look at this flashy thing and when it is taken away the knowledge will “stick” (all the while making a useless association – like Bible characters and vegetables) – is actually dishonest and insulting to the intelligence of children. It presupposes that children are not even really whole persons because they have no soul with an appetite for higher things. Such a vision of education is utterly dreary. Children can and do love to listen to classical music, read classic literature, learn about the great heroes and events of history, recite beautiful poetry and take joy in exploring nature. I have seen it in my own home.  Mason also points out that even if children do not love something at first, they will naturally learn to love what is continually set before them. Susan Wise Bauer, in The Well-Trained Mind: A Guide to Classical Guide to Education at Home, says it another way: familiarity breeds appreciation. Begin with a small selection of interesting classical music and repeat it until the foreign becomes recognizable.  It is also a warning that children will love whatever is set before them – even junk. We live in a culture awash with junk for children, from trashy television shows to worthless books to narcissistic clothing slogans, and there has never been a time more necessary for parents to be overly intentional about cultivating their children’s minds and hearts to love what is higher and better.

Some might still feel that Mason’s method of habit-training is perfectionist and strict, with little room for grace. I have a hard time disagreeing with that and it is a point of tension I have with Mason. She uses phrases such as “perfect obedience,” a guaranteed setup for feelings of failure in any parent. But I think her statement, “The question is not – how much does the youth know? when he has finished his education – but how much does he care?”,  shows her desire to not just educate the whole person, but refigure “education” as nurture and cultivation. Knowledge is useless to a person if they do not have principles. I feel this statement is especially relevant to subjects like sex education for teenagers today. What does it matter if they know everything about sex but care nothing about it? What does it matter if they know all the scientific facts about every transmittable disease and contraceptive method and yet view physical intimacy as sacredly as going through a drive-through, when in reality it is a gift of God and meant for holy purposes? Indeed, there is no subject of learning in which we cannot move either toward or away from God.

There are a few other points of disagreement I have with Mason. Sight reading, which she heartily endorses, has been a dismal failure in the public schools. Her approach to math, I believe, is mediocre when compared to Asian-style conceptual math, an excellent discussion of which can be found in Knowing and Teaching Elementary Mathematics: Teachers’ Understanding of Fundamental Mathematics in China and the United States by Liping Ma. Mason also believed in evolution (although many Christians during her time apparently did), and basically concedes in the chapter on Bible lessons that the Fall of man in the garden of Eden may have been a symbolic event only. Indeed, it would have to be if the evolution of man were true, as literal death could not precede the Fall, when death is supposed to have entered the world. Evolution also remains a thorn in Mason’s ideas for me because is her “habits of the mind,” which are written on our biology to the point where we become changed (the child becomes a hunchback because he slouches too much, she says), an explanation of how the human species evolves? The ape came to walk upright because he got into the habit of straightening his spine? Perhaps I am way off the rails here in my speculations regarding Mason’s ideas but I think it is important to note that there does exist today an equivalent of Mason’s theory of the body, and that is neuroscience and the phenomenon of neuroplasticity. More and more scientists are beginning to perceive that genetics cannot explain the rapid onset of various conditions and diseases of the body and mind peculiar to our decade. There is also rising awareness of the effect of pornography on the brain and body and the total destruction of attention spans from overuse cell phones and tablets. There is definitely relevancy to Mason’s ideas, though they be over one hundred years old.  Ironically, at the end of her life, Mason actually almost reneged on her theory of habits, writing that, “Science has done nothing to confirm the ‘rut’ theory [that repeated behaviours and thoughts cut grooves in our brains, which then determine future behaviours and thoughts] all these years…. I think that all I have written is still true but I would emphasize habit and so on less.” I think the advent of neuroscience would dispute that; neuroscience is the medicine of the future, in my opinion.

Another issue I have with Mason is that she herself never had children and so never experienced parenthood for herself and how utterly difficult it can be to train children in good habits. Every parent has experienced the phenomonen that children are much more likely to control their impulses and put on their best side with other authority figures and teachers, and save their worst behaviour for their parents at home. Recently, at a church luncheon where my children sat amazingly still and quiet and miraculously didn’t complain about the food, a senior woman at our table said to me afterward, “I just want to commend you on how well your children behave. You have done so well with them. I live with my grandchildren and our house is a zoo most of the time.” Part of me had to smile at her naivety, as she has obviously never seen what goes on in our home (we have our own monkey house), but part of me felt terribly for her daughter or daughter-in-law who has now to live with the unrealistic expecations of her mother or mother-in-law after seeing some children behave well in one particular kind of environment. I have heard many parents observe that their kids, who behave like angels all day at school, according to teacher reports, come home and erupt with emotion and grumpiness. Repressing emotions all day can become like a kind of taxing performance and can apparently take its toll on a person. The home is a place of unconditional love. Children intuitively know that no matter how bad they behave, their parents will still love them; what’s more, they seem to need a place like that. Don’t we all? I feel like Mason does somewhat allude to the different expectations of disparate environments when she contrasts the kindergarten and the “nursery” (home), and criticizes the kindergarten for being an artificial environment that doesn’t truly train children in meaningful habits. The nursery, however, is reality, and the habits that are formed there matter more. That, I have to agree with. She is very careful to distinguish between sincere habits, which improve a person and are pleasing to God, and those which are just for show. Still, the total repression of negative emotions which she advocates is troubling to me as I believe it to be unhealthy from a psychological point of view. Repressing impulses and behaviour is one thing, but repressing emotion is another; however, she seems to believe the former requires the latter. I think there is a good case to be made for healthily acknowledging and experiencing the full range of one’s emotions, while still controlling the impulse to act upon them.

Lastly, I take issue with Mason’s disregard for the classical method, which she calls a method drawing from a poisoned source (the Greeks). However, her repeated citing of Coleridge and Wordsworth belies her own Romantic influences, a movement which was not Christian in its origins either. Jean-Jacques Rousseau, the father of Romanticism, had very radical ideas about children and the “state of nature” which are difficult to reconcile with biblical Christianity. They are difficult to reconcile even with her own belief that children must not be left to their “nature,” which in my understanding is the opposite of Rousseau’s philosophy, a total rejection of institution and even parental authority. However, Charlotte Mason has a whole series of books that I have not read, and I look forward to reading more of her writings and perhaps receiving further explanation of many of her ideas. There is no doubt she is an extremely intelligent educational theorist and her ideas are definitely worth sifting through. They certainly reign superior to the typical approach to education embraced generally today. If there was ever a time when we needed to train up a generation of children in healthy habits and focused attentions spans, that time is now.

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“It is because of the possibilities of ruin and loss which lie about every human life that I am pressing upon parents the duty of saving their children by the means put into their hands. Perhaps it is not too much to say, that ninety-nine out of a hundred lost lives lie at the door of parents who took no pains to deliver them from sloth, from sensual appetites, from willfulness, no pains to fortify them with the habits of a good life.” – Charlotte Mason

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Related Posts

Hints on Child-Training by H. Clay Trumbull – An American from the Victorian era writes about training children in good habits.

My Story: A Victorian Healing – A personal testimony of the role of the unconscious mind in chronic pain, and how I have a Victorian doctor to thank for my healing. 

Should Adults Feel Embarrassed Reading YA Novels?

 

Recommended Reads

Hints on Child-Training by H. Clay Trumbull – An American from the Victorian era writes about training children in good habits.

The 7 Habits of Highly Effective People: Powerful Lessons in Personal Change by Stephen R. Covey – Contemporary discussion of how to change your habits as an adult.

Amusing Ourselves to Death: Public Discourse in the Age of Show Business by Neil Postman – The dumbing down of our culture, the disappearance of literacy and the rise of junk culture.

Love Thy Body: Answering Hard Questions About Life and Sexuality by Nancy Pearcey – An easily understandable discussion of the mind-body division that pervades our culture.

The Mindbody Prescription: Healing the Body, Healing the Pain by Dr. John Sarno – You can heal your chronic pain and other symptoms by understanding how the unconscious mind works.

When the Body Says No: The Cost of Hidden Stress by Gabor Mate- The repression of negative emotion can lead to bodily illness.

The Holy Spirit by Arthur W. Pink – Comprehensive discussion of how the Holy Spirit works. 

 

 

 

 

 

 

 

 

 

 

 

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Christian Victorian Readings for Advent

02 Sunday Dec 2018

Posted by ChristianVictorianLiterature in Introducing..., Misc.

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Advent Readings, Victorian Readings for Advent

Christina Rosetti was a devout Christian born in London in 1830 to an extraordinarily talented family and continues to be remembered as one of the great Victorian poets. She began writing poetry at an early age, despite struggling with depression in her teenage years. During her life she turned down three offers of marriage – two of them on matters of faith – choosing a life of celibacy and singleness over marriages that could compromise her strong Christian beliefs (and one of these suitors she was apparently very much in love with). For ten years Rosetti served in a women’s shelter for unwed mothers and former prostitutes, called St. Mary Magdalene’s, before she succumbed to a serious autoimmune disease which caused her to become more reclusive until she died of cancer in 1894.

Rosetti has left the church with a beautiful, artistic legacy of poems and hymns (which I hope to do a later post on), including many which help Christians prepare their hearts and minds during advent for the coming of the King at Christmas.

 

Advent

This Advent moon shines cold and clear,
These Advent nights are long;
Our lamps have burned year after year
And still their flame is strong.
‘Watchman, what of the night?’ we cry,
Heart-sick with hope deferred:
‘No speaking signs are in the sky,’
Is still the watchman’s word.

The Porter watches at the gate,
The servants watch within;
The watch is long betimes and late,
The prize is slow to win.
‘Watchman, what of the night?’ But still
His answer sounds the same:
‘No daybreak tops the utmost hill,
Nor pale our lamps of flame.’

One to another hear them speak
The patient virgins wise:
‘Surely He is not far to seek’ –
‘All night we watch and rise.’
‘The days are evil looking back,
The coming days are dim;
Yet count we not His promise slack,
But watch and wait for Him.’

One with another, soul with soul,
They kindle fire from fire:
‘Friends watch us who have touched the goal.’
‘They urge us, come up higher.’
‘With them shall rest our waysore feet,
With them is built our home,
With Christ.’ – ‘They sweet, but He most sweet,
Sweeter than honeycomb.’

There no more parting, no more pain,
The distant ones brought near,
The lost so long are found again,
Long lost but longer dear:
Eye hath not seen, ear hath not heard,
Nor heart conceived that rest,
With them our good things long deferred,
With Jesus Christ our Best.

We weep because the night is long,
We laugh for day shall rise,
We sing a slow contented song
And knock at Paradise.
Weeping we hold Him fast Who wept
For us, we hold Him fast;
And will not let Him go except
He bless us first or last.

Weeping we hold Him fast to-night;
We will not let Him go
Till daybreak smite our wearied sight
And summer smite the snow:
Then figs shall bud, and dove with dove
Shall coo the livelong day;
Then He shall say, ‘Arise, My love,
My fair one, come away.’

by Christina Rosetti

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A Christian Jane Austen Biography

25 Sunday Nov 2018

Posted by ChristianVictorianLiterature in Introducing..., Misc.

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Jane Austen, Jane Austen and Christianity, Jane Austen giveaway, Lady Susan, Love and Friendship, Peter Leithart

“Teach us to understand the sinfulness of our own Hearts, and bring to our knowledge every fault of Temper and every evil Habit in which we have indulged to the discomfort of our fellow-creatures, and the danger of our own Souls.” – excerpt from a prayer by Jane Austen

Christians and non-Christians alike sometimes have difficulty believing Jane Austen really was a Christian because matters of faith are so understated in her works. Evangelical Christians today are accustomed to Christian novels in which character, plot and basically everything else of aesthetic value function merely as a platform for bold gospel declarations, and assume Austen must be a nominal Christian only because her faith is not similarly brazen in her fiction. Secular academics and biographers, on the other hand, are eager to place Austen within a feminist tradition because of her success and influence. They easily disregard subtle elements of faith in her novels, downplaying her beliefs as the inevitable product of growing up with a 19th century Anglican clergyman father.

Peter Leithart’s biography Jane Austen, an installment in the biographical series “Christian Encounters,” vindicates Austen’s Christian faith by bringing to light excerpts from Austen’s letters and other personal writings that testify to its authenticity. Leithart also explains that while Christianity may appear, to modern day readers especially, subdued in Austen’s works, it nonetheless serves as the foundational premise of her convictions on social behaviour. For Austen, manners and Christian morals are intertwined, as exemplified in the above quote, and causing “the discomfort of our fellow-creatures” is an “evil” and a “sin,” in her own words. Humans are not solitary creatures for whom the pursuit of personal freedom and choice are the ultimate right or moral good; rather, good and evil manifest themselves in our treatment of others, and our moral duty is to make others as “comfortable” as possible (see Luke 6:31, Mark 12:31, Romans 12:18).

For Austen, “loving thy neighbour” means good manners – friendliness, politeness, cheerfulness, helpfulness, putting others before one’s self (this is the defining trait of a gentleman in Austen’s books), and “good sense” (Austen’s favourite). In Austen’s world, those characters who exhibit embarrassing or deplorable manners are vain, conceited, selfish, stupid and irrational. How could such traits describe a Christian? The Bible clearly states how people ought to behave, from proverbs about the importance of cheerfulness to New Testament descriptions of how disciples of Christ must live peaceably with one another. This is no trifling matter; we mistreat others to “the danger of our own souls,” Austen believed, echoing the warning of James 2:17: “faith by itself, if it is not accompanied by action, is dead.” Our salvation is indeed bound up in our manners. When viewed in such a light, it is hard to perceive Austen’s novels as anything but Christian.

Read about Lady Susan, one of only two of Austen’s works to be published during the Victorian Era.

 

 

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Introducing: “Aurora Leigh” by Elizabeth Barrett Browning

18 Sunday Nov 2018

Posted by ChristianVictorianLiterature in Introducing...

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Aurora Leigh, Elizabeth Barrett Browning, poetry

Every once in a while a book comes along that surprises us by spellbinding us, opening new worlds and speaking to us in ways books from our childhood used to do. These kinds of books remind of us of things we had forgotten about, resurrecting childhood wonderment about nature, the world and a God possibly lurking underneath it all. Aurora Leigh surprised me in this manner. The incredible poetry, astonishing metaphor and startling epiphanies make the book difficult to describe or summarize. Some will shrink from the idea of reading a poem as long as a book, but if you are looking for Christian Victorian literature, Elizabeth Barrett Browning’s Aurora Leigh is it. Described as the “perfect poetical expression of the Age,” I can’t underscore enough that this book is the consummate find of my blog thus far.

Protagonist and orphan Aurora Leigh rejects her cousin’s offer of marriage and a wealthy inheritance to blaze her own path as a female writer. Aurora constantly ruminates on her faith in God, her function as an artist (especially a female one), the nature and purpose of art itself from a Christian perspective and her duty to her fellow suffering humans. Despite its heavy theological and philosophical bent, Aurora Leigh is entirely readable and contains all the usual conventions of a Victorian novel, such as the impossible romance, as well as some of the more gothic elements of the “Romantic” 19th century novel, i.e. Italian landscapes and raging fevers.  Don’t let theology in the form of a poem the length of a novel intimidate you, though; if you pass this one up you will be missing out on one of the reads of a lifetime.

 

 

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Introducing “Jane Eyre” by Charlotte Brontë

11 Sunday Nov 2018

Posted by ChristianVictorianLiterature in Introducing...

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Tags

Bronte, Charlotte Bronte, faith, film adaptation, law, marriage, novel, romance

 “I will keep the law given by God; sanctioned by man.” – Jane Eyre

Jane Eyre (1847) is a novel that needs no introduction as a classic, that’s for certain. But why it is rarely regarded as a Christian novel appears a mystery to me, as the novel is surely one woman’s constant struggle to reconcile the desires of her heart with the will of God, with references to God in heaven as explicit in meaning and numerous in quantity as those in any modern Christian romance or amish fiction. And yet I have never seen it on any Bible bookstore shelf. The fact that it is gothic and disturbing in nature signifies little, considering other works of fiction that contain violence or horror, such as Frank Peretti novels or the multitude of spy and terrorist bestsellers (which unfortunately tend to be more of the drugstore paperback caliber), that span the shelves at Christian bookstores and libraries. The only conclusion I can arrive at is that, firstly, the book is simply too intellectual, and secondly, the church has long abandoned classic art (we rarely see Bach in the music section either, although we are seeing a revival in hymnody, at least).*

Image result for Jane eyre

Jane Eyre is often framed as a “beauty and the beast” narrative, but her romance with the unbecoming Mr Rochester occupies only half or more of the novel; in actuality, the story is about Jane and the choices she must make in defiance of those who would control her, as well as her reactions to the twists of providence that leave her with little choice at all. The Christian reading that I extract from the novel is that Jane only achieves happiness by acting in accordance with both the law of God and the Spirit of God – by walking in both obedience and love.  Jane loves Mr. Rochester desperately, but chooses not to marry him because such an adulterous action would be disobeying God’s law. She also refuses to marry St. John Rivers, even though he offers her lawful matrimony, because it would not be a covenant formed in love, and she believes God made marriage to be both lawful and loving; because neither Rochester nor Rivers offer her both, she must live a chaste and solitary life so as to be faithful to God’s will.

Both men’s offers are a source of temptation to Jane; Rochester’s adulterous affair entices her with the indulgence of her senses and emotions (“while he spoke my very conscience and reason turned traitors against me….They spoke almost as loud as Feeling: and that clamoured wildly. ‘Oh, comply!’ it said. ‘Think of his misery…soothe him; save him; love him; tell him you love him and will be his.'”), and Rivers lays before her religious security: “Religion called – Angels beckoned – God commanded – life rolled together like a scroll – death’s gates opening, showed eternity beyond: it seem, that for safety and bliss there, all here might be sarificed in a second.”  But Heaven cannot be gained here on Earth in defiance of God; neither can Heaven be won through human toil on Earth. Neither earthly pleasure nor toil can secure true happiness, Jane knows full well.  Jane knows the voice of the devil when it tempts her, and makes the better choice than Eve. For all Rochester’s arguments that she would not be a mistress, but his genuine wife, because his first marriage was a sham, Jane knows that to admit anything other than the truth is “sophistical – is false.” She clings to her faith, explaining to the reader the motive for her actions and perhaps the  definitive statement of her faith:

 “I will keep the law given by God; sanctioned by man…. Laws and principles are not for the times when there is no temptation; they are for such moments as this, when body and soul rise in mutiny against their rigour; stringent are they; inviolate they shall be. If at my individual convenience I might break them, what would be their worth? They have a worth –  so I have always believed; and if I cannot believe it now, it is because I am insane – quite insane: with my veins running fire, and my heart beating faster than I can count its throbs. Preconceived opinions, foregone determinations, are all I have at this hour to stand by: there I plant my foot.'”

Here is where modern romances part ways with Jane Eyre; being in love, Bronte says, can be a kind of madness that affects one’s ability to think rationally and we should not allow it to become our slavemaster. Modern popular doctrine of the Eat, Pray, Love variety urges exactly the opposite: just follow your heart (consider, in contrast, Jeremiah 17:9 and how it applies to Jane Eyre). Certainly, “I need to follow my heart” is the refusal Jane gives Rivers (in much more eloquent wording) in answer to his proposal of marriage, but of course her heart is bound to God first and foremost and tempered by his law, and so even though her heart calls her after Rochester, she does not follow it but instead chooses to watch that dream float away. Her faithfulness to God is rewarded later in life when she is able to legally marry Rochester.

But there is more than just the specter of adultery that shocks Jane to her senses after her failed wedding. Jane also realizes that

“My future husband was becoming to me my whole world; and more than the world: almost my hope of heaven. He stood between me and every thought of religion, as an eclipse intervenes between man and the broad sun. I could not, in those days, see God for his creature: of whom I had made an idol.”

Contrary to film adaptations and academic readings of the book that stupidly, in the case of the former, turn a blind eye, and in the latter, subordinate it to a feminist narrative, Jane Eyre is about Jane’s working out of her faith. It is categorically a Christian novel, a story dealing with sin, salvation, redemption, the ten commandments, mercy, grace, the afterlife – the whole nine yards, much more than can be covered in one blog post. Surely we can start stocking it on the shelves of Christian bookstores now.

* Also it doesn’t help that the film industry completely erases most traces of Christianity in most film adaptations of classic literature. The Tenant of Wildfell Hall is an excellent (read: terrible) example of this.

 

Read works by Charlotte’s sister Anne:

Introducing “Agnes Grey” by Anne Brontë

Fruits of the Spirit in “Agnes Grey” by Anne Brontë

Introducing the Tenant of Wildfell Hall by Anne Brontë

 

 

 

 

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Introducing “The Bridge of History Over the Gulf of Time” by Thomas Cooper

13 Friday Apr 2018

Posted by ChristianVictorianLiterature in Introducing...

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apologetics, George Eliot, The Bridge of History Over the Gulf of Time, Thomas Cooper

The enormous scope suggested by the Image result for bridge of history over the gulf of timestriking metaphorical title of Thomas Cooper’s non-fictional work The Bridge of History Over the Gulf of Time (1871) has always intrigued me, so I was excited to finally get my hands on a copy (the book is out of print). The work is actually an apologetic defence of the historicity of Christ, that he was a real person who died and rose again – a kind of nineteenth century Case for Christ, if you will. However, The Bridge of History’s approach is different, as Cooper seeks to trace the origin of Christianity backwards through time, century by century, showing how the faith could not have been invented or embellished in any era going all the way back to the first century A.D., bringing us to encounter Christ himself, a real historical figure – hence the metaphor in the title. The evidence from each century function as planks the reader walks across to bridge the gulf of time that stretches between Christ and himself. (Victorians reign supreme when it comes to metaphors, in my humble opinion.)

Like Lee Strobel after him, Cooper also tackles with lawyer-like tenacity the authority and reliability of the gospel writers and their claims. The book is written partly in response to a controversial work entitled Das Leben Jesu, kritisch bearbeitet (1835) (The Life of Jesus, Critically Examined) by German scholar David Friedrich Strauss, who denied Christ’s divinity by maintaining that his resurrection and miracles were merely mythical narratives created by the church, although he did probably exist. The translation of the text into English by Marian Evans (who went by the pen name “George Eliot” when writing novels) invoked contention in England as the original did in Germany. Unfortunately, Evans, one of the finest Victorian novelists, lost her Christian faith by studying Strauss and other German philosophers.

Thomas Cooper was born in Leicester and eventually became a journalist and poet with Chartist sympathies, for which he was jailed for two years. In 1855, he converted to Christianity and became a Baptist preacher. For thirty years Cooper lectured as a Christian apologist, defending the faith against Darwinian ideas. These lectures form the basis of The Bridge of History Over the Gulf of Time.

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Introducing “The Shopkeeper’s Daughter” by George MacDonald

18 Monday Sep 2017

Posted by ChristianVictorianLiterature in Introducing...

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C.S. Lewis, George MacDonald, Victorian lady

“God’s love is not founded upon any merit – it rests only upon being and need.” -George MacDonald

Image result for the shopkeeper's daughter george macdonaldThe Shopkeeper’s Daughter is another abridged work by George MacDonald, edited and republished by Elizabeth Guignard Hamilton. Like in The Fisherman’s Lady, MacDonald presents the reader with the ideal Christian, only this time in the form of a lady, Mary Marston.

Most of the other characters in The Shopkeeper’s Daughter hardly know how to understand or categorize Mary, a Christian woman devoted wholly to the will and work of the Lord, who submits cheerfully to the tasks of her low station as shopkeeper and lady’s maid and yet disregards the importance and value of class.  Her willingness to accept work without pay and to lend aid to anyone she can is viewed with suspicion by those who do not care about or believe in God. Most – excepting Jasper Joseph, another individual seeking humbly to follow Christ’s footsteps, who recognizes Mary’s Christly virtue immediately – assume her to have selfish motives, because they themselves cannot conceive of any other kind of life.

True, Mary’s character is not the most developed and her saintliness is perhaps too perfect, apart from a weak struggle with temper she overcomes early in the novel. The Shopkeeper’s Daughter does not achieve the depth and interest of The Fisherman’s Lady, but it offers a light, interesting read nonetheless. It is mostly worth reading for the sake of, firstly, tracing the origins of C. S. Lewis’ thoughts, and, secondly, for encountering beautiful expressions of truth such as follow below.

“But what is love and loss and even defilement, what are pains and hopes and disappointments, what sorrow and death and all the ills that our flesh is heir to, but means to this very end, to this waking of the soul to seek the home of our being – the life eternal?”

“On the contrary, He is the only Man who is no exception. We are the exceptions. Don’t you see? He is the very One we must all come to be like, or perish!“

“She knew there is no bond so strong, so close or so lasting as the truth. In God alone, who is the truth, can creatures meet.“

 

Read a review of George MacDonald’s Phantastes, a totally different kind of novel. 

Other books about the ideal Victorian lady:

 

Agnes Grey – Anne Brontë

Fruits of the Spirit in Agnes Grey

The Heir of Redclyffe by Charlotte M. Yonge

North and South by Elizabeth Gaskell

Prejudice and Suffering in North and South

Stepping Heavenward by Elizabeth E. Prentiss

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Introducing “The Fisherman’s Lady” by George MacDonald

05 Wednesday Jul 2017

Posted by ChristianVictorianLiterature in Introducing...

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C.S. Lewis, chivalry, class, George MacDonald, novel, Scotland, the Victorian gentleman

Image result for the fisherman's lady

“If God be light, then death itself must be full of splendor – a splendor probably too keen for our eyes to receive.” – George MacDonald

I typically avoid abridged books (condensed, edited or simplified versions of classic literature) because too much of what makes a classic enjoyable in the first place is removed – eloquent writing, beautiful imagery, profound metaphors. Plot alone does not make a classic; as every good writer knows, all the elements of literature – plot, character, setting, theme, figurative language – work together to produce a harmonizing work of art. Reading an abridged classic is akin to plunking out the melody of the Hallelujah chorus on the piano with one finger. The effect is just not the same.

Unfortunately, some classics contain archaic language, the unfamiliarity of which renders them more or less inaccessible to today’s reader. (As a side note, even university students rely on footnotes to understand Shakespeare.) Thus the reason why many Victorian novels have fallen into obscurity. I have even abandoned reading a couple myself for this blog. If a talented writer could carefully and respectfully edit an obscure classic, to make it comprehensible for today’s reader, while still maintaining the original style, charm, and richness, that would be ideal.

Michael Phillips has done this with The Fisherman’s Lady by George MacDonald, originally titled Malcolm and published in 1875. In the original text, the characters speak Scots, making much of the dialogue incomprehensible to modern-day readers (see an example here). Phillips desired to stay as true to MacDonald’s original work as possible, aiming to retain for the 20th century reader (The Fisherman’s Lady was published in 1982) the style, tone, themes and language which first drew him to MacDonald and inspired him to resurrect his works so that others could enjoy them too. The result is a suspenseful gothic tale set in the rustic countryside of Scotland, peopled with a range of noble and evil characters. Some scenes are quite humourous and memorable, and throughout the book you can see foreshadowing of C. S. Lewis’ thoughts in the dialogue and themes (C. S. Lewis said that he never wrote a book in which he did not quote George MacDonald).

Malcolm is the ideal Christian man in The Fisherman’s Lady, the Victorian exemplar of the noble gentleman, a man who strives to be the picture of Christ – always serving others, putting himself last, acting humbly, seeking to please God above all else, no matter the cost to his life or his reputation – in a word, chivalrous (a term that has unfortunately become soured). The Victorian theme of station and class pervades the novel, but it is juxtaposed with Biblical teachings such as wealth being an obstacle for salvation, the equality of the rich and poor in God’s eyes, and God’s prioritizing of the heart rather than the appearance. Pleasing God is Malcolm’s preeminent ambition, and so when he seeks advice from Miss Horn upon being wrongly accused of a wicked act and she says “Who wouldn’t rather be accused of all the sins of the Commandments than to be guilty of one of them?”, Malcolm immediately accedes the truth of this statement and bothers himself little more about the scandalous gossip.

Malcolm also takes the teaching about being obedient and submissive to one’s master very seriously, seeking to honour the Marquis, his employer, even though the Marquis himself does not always act honourably and honestly. Malcolm answers first and foremost to God.  And he shares the truth about Christ and his coming kingdom with others from a variety of places on their spiritual journeys, resulting in rich, interesting theological ideas and questions being parried about between the characters in their conversations. Malcolm is also quite witty and playful in his speech, and that delight combined with the mystery of his birth and the intrigue of the horrific “wizard’s chamber” make this tale a thoroughly enjoyable, unputdownable read, brimming with potential for a great Christian movie, if anyone’s listening.

 

Read a review of George MacDonald’s Phantastes, a totally different kind of novel. 

Other books about the ideal Victorian gentleman:

Lorna Doone – R. D. Blackmore

The Heir of Redclyffe – Charlotte M. Yonge

 

 

 

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Introducing “The Heir of Redclyffe” by Charlotte M. Yonge

20 Thursday Apr 2017

Posted by ChristianVictorianLiterature in Introducing...

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Charlotte M. Yonge, marriage, sanctification, The Heir of Reclyffe


“His eyes filled with tears,
[and] the most subduing and healing of all thoughts – that of the great Example – became present to him; the foe was driven back.” – The Heir of Redclyffe

Although you may have never heard of it before, The Heir of Redclyffe (1853) was one of the most popular novels of the Victorian Era. It was Charlotte M. Yonge’s first novel and proved immediately successful. The Heir of Redclyffe, though perhaps a little difficult to get into in the beginning because of its somewhat obscure conversational banter, rewards perseverance with its plot surprises, original characters, and, as with a multitude of Victorian novels, profoundly intelligent narration of human experiences.

The EdmonstoneImage result for the heir of redclyffes, a devout Christian family, take under their wing a young, recently orphaned distant relative, Sir Guy Morville. Reared only by a reclusive grandfather with an unscrupulous past, Guy looks to the loving guidance of the Edmonstones, and Mrs. Edmonstone in particular, as they seek to gently direct his spiritual maturation by teaching him self-discipline, particularly of his passionate temper. Romances ensue, drawing lines of loyalty between certain family members, and when suspicious evidence concerning Guy appears and accusations arise against him, the family becomes divided about his innocence and trustworthiness.

The Heir of Redclyffe is a study in sanctification, which is the striving after Christ-likeness this side of heaven. Of course, there are two sides to Christ-likeness: aiming to follow Christ’s example (good deeds), and recognizing where we fail to do so (repentance), and we see both of these elements of Christian sanctification in the novel. The true Christian must reach a state of repentance for his or her sins. With such a theme completely dominating novel, it is not hard to see why the book has fallen out of print and has never been adapted to film, unlike many popular Victorian dramas. Additionally, in the introduction to the Wordsworth Classics edition, the editor herself states that The Heir, with its affirmation of the patriarchal family and the submissive role of women, is definitely not a feminist work. The Heir of Redclyffe probably holds little value for today’s secular reader.

Charlotte M. Yonge was an Anglican, and viewed herself as ‘a sort of instrument for popularising church views.’  She never married, wrote over a hundred works and edited a women’s church magazine for forty years.

 

 

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Shorter Christian Victorian Novels

23 Thursday Mar 2017

Posted by ChristianVictorianLiterature in Introducing..., Misc.

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shorter novels

Although the Victorian era is famous (or notorious, depending on how heavy you like your books) for its thousand-page tomes such as Charles Dickens’ Dombey and Son, William Thackeray’s Vanity Fair or George Eliot’s Middlemarch, 19th century literature does include some lighter fare, still worth the sampling.

 

1. Agnes Grey (1847) by Anne Bronte
Image result for agnes grey

 In Agnes’ lonely and friendless life appears a conscientious and principled young rector, stirring the governess’s heart to flame with hope for a future of Godly companionship.  (102 pages) Read more here and here.

 

 

 

2. Cricket: A Tale of Humble Life (1886) by Silas K. Hocking 

Image result for cricket book hocking

Cricket tells a simple but heart-warming tale of two impoverished youths living in Liverpool whose trials draw them into a friendship with one another. Billy, who has been homeless from a young age and never entered a church in his life, learns first of Jesus Christ from Caroline (Cricket), and her life becomes a living testimony of the truth of the gospel in a way that the mystifying Sunday sermons in the local chapel cannot. (248 pages) Read more here.

 

3. Lady Susan (1871) by Jane Austen 

Image result for lady susan

Lady Susan, a flirtatious scheming widow (with a grown daughter, no less) gets “thrills” out of seducing the attentions of even married men for her own amusement. One might consider Lady Susan to be George Wickham’s female double. This time, though, we get to hear the story from the reprobate’s point of view. (94 pages) Read more here.

 

 

4. Cranford (1853) by Elizabeth Gaskell

While typical Victorian novels uphold romantic, marital love as the penultimate relationship, Cranford appreciates sisterly and neighbourly love. Christians, too, often idolize the love between husband and wife as the sublime picture of Christ and his bride (the church), forgetting the other picture of humble submission and kindness – love between brothers and sisters within the body of Christ. (192 pages) Read more here. 

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Recent Posts

  • Introducing “Home Education” by Charlotte Mason
  • My Story: A Victorian Healing
  • Gifts for the Literature Lover
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  • Introducing: “Aurora Leigh” by Elizabeth Barrett Browning
  • Introducing “Jane Eyre” by Charlotte Brontë
  • Introducing “The Bridge of History Over the Gulf of Time” by Thomas Cooper

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