James Martineau (21 April 1805 – 11 January 1900) was an English religious philosopher influential in the history of Unitarianism. For 45 years he was Professor of Mental and Moral Philosophy and Political Economy in Manchester New College, the principal training college for British Unitarianism.
The seventh of eight children, James Martineau was born in Norwich, England, where his father Thomas was a manufacturer. His mother, Elizabeth Rankin, was the daughter of a sugar refiner and a grocer. The Martineau family were descended from Gaston Martineau, a Huguenot surgeon and refugee, who married Marie Pierre in 1693, and settled in Norwich. His son and grandson--respectively the great-grandfather and grandfather of James Martineau--were surgeons in the same city, while his father was a manufacturer and merchant. Many of the family were active in Unitarian causes, so much so that a room in Essex Hall, the headquarters of British Unitarianism, was eventually named after them. (The building also held a statue of him.) His niece was Frances Lupton, who worked to open up educational opportunities for women.
Education and early years
James was educated at Norwich Grammar School where he was a school-fellow with George Borrow under Edward Valpy, as good a scholar as his better-known brother Richard, but proved too sensitive for school. He was sent to Bristol to the private academy of Dr. Lant Carpenter, under whom he studied for two years. On leaving he was apprenticed to a civil engineer at Derby, where he acquired "a store of exclusively scientific conceptions," but also began to look to religion for mental stimulation.
Martineau's conversion followed, and in 1822 he entered the dissenting academy Manchester College, then at York. Here he "woke up to the interest of moral and metaphysical speculations." Of his teachers, one, the Rev. Charles Wellbeloved, was, Martineau said, "a master of the true Lardner type, candid and catholic, simple and thorough, humanly fond indeed of the counsels of peace, but piously serving every bidding of sacred truth." The other, the Rev. John Kenrick, he described as a man so learned as to be placed by Dean Stanley "in the same line with Blomfield and Thirlwall," and as "so far above the level of either vanity or dogmatism, that cynicism itself could not think of them in his presence." On leaving the college in 1827 Martineau returned to Bristol to teach in the school of Lant Carpenter; but in the following year he was ordained for a Unitarian church in Dublin, whose senior minister was a relative of his.
Martineau's ministerial career was suddenly cut short in 1832 by difficulties growing out of the "regium donum", which had on the death of the senior minister fallen to him. He conceived it as "a religious monopoly" to which "the nation at large contributes," while "Presbyterians alone receive," and which placed him in "a relation to the state" so "seriously objectionable" as to be "impossible to hold." The invidious distinction it drew between Presbyterians on the one hand, and Catholics, members of the Religious Society of Friends (Quakers), other nonconformists, unbelievers, and Jews on the other, who were compelled to support a ministry they conscientiously disapproved, offended his conscience.
Work and writings
From Dublin, he was called to Liverpool. He lodged in a house owned by Joseph Williamson. It was during his 25 years in Liverpool that he published his first work, Rationale of Religious Enquiry, which caught the attention of many religious and philosophical figures.
In 1840 Martineau was appointed Professor of Mental and Moral Philosophy and Political Economy in Manchester New College, the seminary in which he had been educated, and which had now moved from York back to Manchester. This position he held for 45 years. In 1853 the college moved to London, and four years later he followed it there. In 1858 he combined this work with preaching at the pulpit of Little Portland Street Chapel in London, which for the first two years he shared with the Rev. J.J. Tayler (who was also his colleague in the college), and then for twelve years as its only minister.
In 1866, the Chair of the Philosophy of Mind and Logic at University College, London, fell vacant when the liberal nonconformist Dr John Hoppus retired. Martineau became a candidate, and despite strong support from some quarters, potent opposition was organised by the anti-clerical George Grote, whose refusal to endorse Martineau resulted in the appointment of George Croom Robertson, then an untried man. Martineau, however, sidestepped Grote's opposition, much as Hoppus had learnt to do during his Professorship, and developed a cordial friendship with Robertson, who retired in 1885, full of years and honours, from the principalship of the college he had so long served and adorned.
Martineau, who in his youth had been denied the benefit of a university education, in his later years found the famous universities eager to confer upon him their highest distinctions. He was awarded LL.D. of Harvard in 1872, S.T.D. of Leiden in 1874, D.D. of Edinburgh in 1884, D.C.L. of Oxford in 1888 and D. Litt. of Dublin in 1891.
Life and thought
The life of Martineau was essentially that of a thinker, and was typical of the century in which he lived and the society within which he moved. He was good-tempered and unembittered by persecution; he rarely used his splendid rhetoric for the purposes of invective against these things, though he could be very outspoken. He was fundamentally a man of strong convictions; the root of his whole intellectual life, which was too deep to be disturbed by any superficial change in his philosophy, was the feeling for God. He described in graphic terms the greatest of the more superficial changes he underwent; how he had "carried into logical and ethical problems the maxims and postulates of physical knowledge," and had moved within the narrow lines drawn by the philosophical instructions of the class-room "interpreting human phenomena by the analogy of external nature"; how he served in willing captivity "the 'empirical' and 'necessarian' mode of thought," even though "shocked" by the dogmatism and acrid humours "of certain distinguished representatives" and how in a period of "second education" at Humboldt University in Berlin, "mainly under the admirable guidance of Professor Trendelenburg," he experienced" a new intellectual birth" which " was essentially the gift of fresh conceptions, the unsealing of hidden openings of self-consciousness, with unmeasured corridors and sacred halls behind; and, once gained, was more or less available throughout the history of philosophy, and lifted the darkness from the pages of Kant and even Hegel." Although this momentous change of view illuminated his old beliefs and helped him to re-interpret and re-articulate them, it made him no more of a theist than he had been before. And as his theism was, so was his religion and his philosophy. He developed Transcendentalist views, which became a significant current within Unitarianism.
Martineau was in his early life a preacher even more emphatically than a teacher. In all he said and thought he had the preacher's end in view. He was no mere orator, but addressed a comparatively small and select circle. The beliefs he preached were never to him mere speculative ideas, but the ultimate realities of being and thought, the final truths as to the character and ways of God interpreted into a law for the government of conscience and the regulation of life. He became a positive religious teacher by virtue of the very ideas that made the words of the Hebrew prophets so potent and sublime. But he did more than interpret to his age the significance of man's ultimate theistic beliefs; he gave them vitality by reading them through the consciousness of Jesus. His religion was what he conceived the personal religion of Jesus to have been; and He was to him more a person to be imitated than an authority to be obeyed, rather an ideal to be revered than a being to be worshipped.
Martineau had the imagination that invested with personal being and ethical qualities the most abstruse notions. Although he did not believe in the Incarnation, he held deity to be manifest in humanity; its saints and heroes became, in spite of innumerable frailties, after a sort divine; man underwent an apotheosis, and all life was touched with the dignity and the grace which it owed to its source. The 19th century had no more reverent thinker than Martineau; the awe of the Eternal was the very atmosphere that he breathed, and he looked at man with the compassion of one whose thoughts were full of God.
To his function as a preacher we owe some of his most characteristic and stimulating works, especially the discourses by which it may be said he won his way to wide and influential recognition--Endeavours after the Christian Life, 1st series, 1843; 2nd series, 1847; Hours of Thought, 1st series, 1876; 2nd series, 1879; the various hymn-books he issued at Dublin in 1831, at Liverpool in 1840, in London in 1873; and the Home Prayers in 1891.
For the most part, Martineau escaped the active and, on the whole, belittling period of orthodox Trinitarian churches against Unitarians, the "Socinian" controversy. When his ministry began its fires were slowly dying down, though the embers still glowed. However, in 1839 he sprang to the defence of Unitarian doctrine, which had been assailed by certain Liverpool clergymen, of whom Fielding Ould was the most active and Hugh Boyd M‘Neile the most famous. As his share in the controversy, Martineau published five discourses, in which he discussed "the Bible as the great autobiography of human nature from its infancy to its perfection," " the Deity of Christ," " Vicarious Redemption," "Evil," and "Christianity without Priest and without Ritual." He remained to the end a keen and vigilant apologist of the school in which he had been nursed. But the questions proper to the new day came swiftly upon his quick and susceptible mind--enlarged, deepened and developed it.
Besides the vocation he had chosen and strove to fulfill, two more external influences helped shape Martineau's mind and define his problem and his work; the awakening of English thought to the problems which underlie both philosophy and religion, and the new and higher opportunities offered for their discussion in the periodical press. The questions which lived in the earlier and more formative period of his life concerned mainly the idea of the church, the historical interpretation of the documents which described the persons who had created the Christian religion, especially the person and work of its founder; but those most alive in his later and maturer time chiefly related to the philosophy of religion and ethics.
In Martineau's earliest book, The Rationale of Religious Enquiry, published in 1836, he places the authority of reason above that of Scripture. He assesses the New Testament as "uninspired, but truthful; sincere, able, vigorous, but fallible." The book marked him among older British Unitarians as a dangerous radical, and his ideas were the catalyst for a pamphlet war in America between George Ripley (who favored Martineau's questioning of the historical accuracy of scripture) and the more conservative Andrews Norton.
Despite his belief that the Bible was fallible, Martineau continued to hold the view, which was not so much characteristic of the man as of the school in which he had been trained, that "in no intelligible sense can any one who denies the supernatural origin of the religion of Christ be termed a Christian," which term, he explained, was used not as "a name of praise," but simply as " a designation of belief." He censured the German rationalists "for having preferred, by convulsive efforts of interpretation, to compress the memoirs of Christ and His apostles into the dimensions of ordinary life, rather than admit the operation of miracle on the one hand, or proclaim their abandonment of Christianity on the other." The echoes of the dying controversy are thus distinct and not very distant in this book, though it also offers in its larger outlook, in the author's evident uneasiness under the burden of inherited beliefs, and his inability to reconcile them with his new standpoint and accepted principles, a curious forecast of his later development, while in its positive premisses it presents a still more instructive contrast to the conclusions of his later dialectic. Nor did the sound of the ancient controversy ever cease to be audible to him.
Within his own fold new light was breaking. To William Ellery Channing, whom Martineau had called "the inspirer of his youth," Theodore Parker had succeeded, introducing more radical ideas as to religion and a more drastic criticism of sacred history. Joseph Blanco White, "the rationalist a Kempis," who had dared to appear as "a religious sceptic in God's presence," had found a biographer and interpreter in Martineau's friend and colleague, John Hamilton Thom. Within the English Church men with whom he had both personal and religious sympathy rose, Whately, of whom he said, "We know no living writer who has proved so little and disproved so much"; and Thomas Arnold, "a man who could be a hero without romance"; F. D. Maurice, whose character, marked by "religious realism," sought in the past "the witness to eternal truths, the manifestation by time-samples of infinite realities and unchanging relations"; and Charles Kingsley, "a great teacher," though one "certain to go astray the moment he becomes didactic."
Beside these may be placed men like Edward Pusey and John Henry Newman, whose mind Martineau said was "critical, not prophetic, since without immediateness of religious vision," and whose faith is "an escape from an alternative scepticism, which receives the veto not of his reason but of his will," as men for whose teachings and methods he had a potent and stimulating antipathy. The philosophic principles and religious deductions of dean Mansel he disliked as much as those of Newman, but he respected his arguments more. Apart from the Churches, men like Carlyle and Matthew Arnold--with whom he had much in common--influenced him; while Herbert Spencer in England and Auguste Comte in France afforded the antithesis needful to the dialectical development of his own views. He came to know German philosophy and criticism, especially the criticism of Baur and the Tübingen school, which affected profoundly his construction of Christian history. And these were strengthened by French influences, notably those of Ernest Renan and the Strassburg theologians. The rise of evolution, and the new scientific way of looking at nature and her creative methods, compelled him to rethink and reformulate his theistic principles and conclusions, especially as to the forms under which the relation of God to the world and His action within it could be conceived. Under the impulses which came from these various sides Martineau's mind lived and moved, and as they successively rose he promptly, by appreciation or criticism, responded to the dialectical issues which they raised.
In the discussion of these questions the periodical press supplied him with the opportunity of taking an effective part. At first his literary activity was limited to sectional publications, and he addressed his public, now as editor and now as leading contributor, in the Monthly Repository, the Christian Reformer, the Prospective Review, the Westminster Review and the National Review. Later, especially when scientific speculation had made the theistic problem urgent, he was a frequent contributor to the literary monthlies. And when in 1890 he began to gather together the miscellaneous essays and papers written during a period of sixty years, he expressed the hope that, though "they could lay no claim to logical consistency," they might yet show "beneath the varying complexion of their thought some intelligible moral continuity," "leading in the end to a view of life more coherent and less defective than was presented at the beginning." And though it is a proud as well as a modest hope,' no one could call it unjustified. For his essays are fine examples of permanent literature appearing in an ephemeral medium, and represent work which has solid worth for later thought as well as for the speculation of their own time. There is hardly a name or a movement in the religious history of the century which he did not touch and illuminate. It was in this form that he criticized the "atheistic mesmerism " to which his sister Harriet had committed herself, and she never forgave his criticism. But his course was always singularly independent, and, though one of the most affectionate and most sensitive of men, yet it was his fortune to be so fastidious in thought and so conscientious in judgment as often to give offence or create alarm in those he deeply respected or tenderly loved.
The theological and philosophical discussions which thus appeared he later described as "the tentatives which gradually prepared the way for the more systematic expositions of the Types of Ethical Theory and The Study of Religion, and, in some measure, of The Seat of Authority in Religion." These books expressed his mature thought, and may be said to contain, in what he conceived as a final form, the speculative achievements of his life. They appeared respectively in 1885, 1888 and 1890, and were without doubt remarkable feats to be performed by a man who had passed his eightieth year. Their literary and speculative qualities are indeed exceptionally brilliant; they are splendid in diction, elaborate in argument, cogent yet reverent, keen while fearless in criticism. But they have also most obvious defects: they are unquestionably the books of an old man who had thought much as well as spoken and written often on the themes he discusses, yet who had finally put his material together in haste at a time when his mind had lost, if not its dialectic vigour, yet its freshness and its sense of proportion; and who had been so accustomed to amplify the single stages of his argument that he had forgotten how much they needed to be reduced to scale and to be built into an organic whole. In the first of these books his nomenclature is unfortunate; his division of ethical theories into the "unpsychological," "idiopsychological," and the "hetero-psychological," is incapable of historical justification; his exposition of single ethical systems is, though always interesting and suggestive, often arbitrary and inadequate, being governed by dialectical exigencies rather than historical order and perspective. In the second of the above books his idea of religion is somewhat of an anachronism; as he himself confessed, he "used the word in the sense which it invariably bore half a century ago," as denoting "belief in an ever-living God, a divine mind and will ruling the universe and holding moral relations with mankind." As thus used, it was a term which governed the problems of speculative theism rather than those connected with the historical origin, the evolution and the organization of religion. And these are the questions which are now to the front. These criticisms mean that his most elaborate discussions came forty years too late, for they were concerned with problems which agitated the middle rather than the end of the 19th century. But if we pass from this criticism of form to the actual contents of the two books, we are bound to confess that they constitute a wonderfully cogent and persuasive theistic argument. That argument may be described as a criticism of man and his world used as a basis for the construction of a reasoned idea of nature and being. Man and nature, thought and being, fitted each other. What was implicit in nature had become explicit in man; the problem of the individual was one with the problem of universal experience. The interpretation of man was therefore the interpretation of his universe. Emphasis was made to fall on the reason, the conscience and the will of the finite personality; and just as these were found to be native in him they were held to be immanent in the cause of his universe. What lived in time belonged to eternity; the microcosm was the epitome of the macrocosm;, the reason which reigned in man interpreted the law that was revealed in conscience and the power which governed human destiny, while the freedom which man realized was the direct negation both of necessity and of the operation of any fortuitous cause in the cosmos.
It was not possible, however, that the theistic idea could be discussed in relation to nature only. It was necessary that it should be applied to history and to the forces and personalities active within it. And of these the greatest was of course the Person that had created the Christian religion. What did Jesus signify? What authority belonged to Him and to the books that contain His history and interpret His person? This was the problem which Martineau attempted to deal with in The Seat of Authority in Religion. The workmanship of the book is unequal: historical and literary criticism had never been Martineau's strongest point, although he had almost continuously maintained an amount of New Testament study, as his note-books show. In its speculative parts the book is quite equal to those that had gone before, but in its literary and historical parts there are indications of a mind in which a long-practised logic had become a rooted habit. While a comparison of his expositions of the Pauline and Johannine Christologies with the earlier Unitarian exegesis in which he had been trained shows how wide is the interval, the work does not represent a mind that had throughout its history lived and worked in the delicate and judicial investigations he here tried to conduct.
Martineau's theory of the religious society or church was that of an idealist rather than of a statesman or practical politician. He stood equally remote from the old Voluntary principle, that "the State had nothing to do with religion," and from the sacerdotal position that the clergy stood in an apostolic succession, and either constituted the Church or were the persons into whose hands its guidance had been committed. He hated two things intensely, a sacrosanct priesthood and an enforced uniformity. He may be said to have believed in the sanity and sanctity of the state rather than of the Church. Statesmen he could trust as he would not trust ecclesiastics. And so he even propounded a scheme, which fell still-born, that would have repealed uniformity, taken the church out of the hands of a clerical order, and allowed the coordination of sects or churches under the state. Not that he would have allowed the state to touch doctrine, to determine polity or discipline; but he would have had it to recognize historical achievement, religious character and capacity, and endow out of its ample resources those societies which had vindicated their right to be regarded as making for religion. His ideal may have been academic, but it was the dream of a mind that thought nobly both of religion and of the state.
- Endeavours after the Christian Life (1843);
- Miscellanies 1852;
- The Rationale of Religious Enquiry: or, The question stated of reason, the Bible, and the church; in six lectures (1853);
- Studies of Christianity : a series of papers (1858);
- A Study of Spinoza (1882)
- Andrew Martin Fairbairn (1911). "Martineau, James". In Chisholm, Hugh. Encyclopædia Britannica (11th ed.). Cambridge University Press
- J. Hunt, Religious Thought in England in the 19th Century (1896) pages 246-250;
- A. W. Jackson, James Martineau, a Biography and a Study (Boston, 1900);
- J. Drummond and C. B. Upton, Life and Letters (2 volumes, 1901);
- Henry Sidgwick, Lectures on the Ethics of Green, Spencer and Martineau (1902);
- A. H. Craufurd, Recollections of James Martineau (1903);
- J. E. Carpenter, James Martineau, Theologian and Teacher (1905);
- C. B. Upton, Dr. Martineau's philosophy, a survey (1905);
- Rowe, Mortimer, B.A., D.D. The History of Essex Hall. London:Lindsey Press, (1959) full text reproduced here;
- Frank Schulman, James Martineau: This Conscience-Intoxicated Unitarian (2002).
- Quotations related to James Martineau at Wikiquote
- Works by & about James Martineau at Internet Archive (scanned books original editions color illustrated)