This book is the first extensive historical analysis of the relationship between empire and the Victorian secularist movement. Historians have paid little attention to the role of empire in the development of organized free thought. Secularism as it developed in Britain and its settler colonies was an overtly outward-looking, global ideology in a period marked by the rise of scientific rationalism and belief in the logic of a European civilizing mission. Recent scholarship has focused on how the empire influenced British and American atheists on the question of race. What is missing is an in-depth examination of the formation of secularist ideas about universal progress, ethics, and secular morality. Through an examination of the secularist periodical and pamphlet press, this book argues that the religious diversity of the British Empire helped to shape the ethical worldview of the secularists, providing ammunition for their critiques of Christian morality and the church and justification for their policy reform proposals both in Britain and the colonies.

This book is the first extensive historical analysis of the relationship between empire and the Victorian secularist movement. Historians have paid little attention to the role of empire in the development of organized free thought. Secularism as it developed in Britain and its settler colonies was an overtly outward-looking, global ideology in a period marked by the rise of scientific rationalism and belief in the logic of a European civilizing mission. Recent scholarship has focused on how the empire influenced British and American atheists on the question of race. What is missing is an in-depth examination of the formation of secularist ideas about universal progress, ethics, and secular morality. Through an examination of the secularist periodical and pamphlet press, this book argues that the religious diversity of the British Empire helped to shape the ethical worldview of the secularists, providing ammunition for their critiques of Christian morality and the church and justification for their policy reform proposals both in Britain and the colonies.

Beginning in 1954, Apr. issue lists studies in progress, Oct. issue, completed studies.

Uses premodern theology and postmodern theory to show the endurance of religious and political commitments through the practice of hope.

The forgotten story of the nineteenth-century freethinkers and twentieth-century humanists who tried to build their own secular religion In The Church of Saint Thomas Paine, Leigh Eric Schmidt tells the surprising story of how freethinking liberals in nineteenth-century America promoted a secular religion of humanity centered on the deistic revolutionary Thomas Paine (1737–1809) and how their descendants eventually became embroiled in the culture wars of the late twentieth century. After Paine’s remains were stolen from his grave in New Rochelle, New York, and shipped to England in 1819, the reverence of his American disciples took a material turn in a long search for his relics. Paine’s birthday was always a red-letter day for these believers in democratic cosmopolitanism and philanthropic benevolence, but they expanded their program to include a broader array of rites and ceremonies, particularly funerals free of Christian supervision. They also worked to establish their own churches and congregations in which to practice their religion of secularism. All of these activities raised serious questions about the very definition of religion and whether it included nontheistic fellowships and humanistic associations—a dispute that erupted again in the second half of the twentieth century. As right-wing Christians came to see secular humanism as the most dangerous religion imaginable, small communities of religious humanists, the heirs of Paine’s followers, were swept up in new battles about religion’s public contours and secularism’s moral perils. An engrossing account of an important but little-known chapter in American history, The Church of Saint Thomas Paine reveals why the lines between religion and secularism are often much blurrier than we imagine.

Infidel feminism is the first in-depth study of a distinctive brand of women's rights that emerged out of the Victorian Secularist movement. Anti-religious or secular ideas were fundamental to the development of feminist thought, but have, until now, been almost entirely passed over in the historiography of the Victorian and Edwardian women's movement. In uncovering an important tradition of Freethinking feminism, this book reveals an ongoing radical and free love current connecting Owenite feminism with the more 'respectable' post-1850 women's movement and the 'New Women' of the early twentieth century. Schwartz looks at the lives and work of a number of female activists associated with organised Secularism, whose renunciation of religion encouraged and shaped their support for women's emancipation. These self-proclaimed 'infidel' feminists championed moral autonomy, free speech, and the democratic dissemination of knowledge. Alongside their rejection of god-given notions of sexual difference and a critique of the Christian institution of marriage such Freethinking principles provided powerful intellectual tools with which to challenge dominant and oppressive constructions of womanhood. Their contribution to the wider feminist movement was significant at a time when the issue of women's rights was integral to the creation of modern definitions of 'religion' and 'secularism' and when feminists and anti-feminists, Christians and Freethinkers battled over who had women's best interests at heart. This book will be invaluable to both scholars and students of social and cultural history and feminist thought, and to interdisciplinary studies of religion and secularisation. Its accessible style will also ensure that it appeals to those interested in the history of women's movements more broadly.