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season. Helen and
Sutherland fall in love, causing both great anxiety, although the relationship never becomes physical. The two consider eloping, but Helen decides she cannot leave her daughter, Annie. During this conversation, however, the unsupervised Annie dips her arm into the lake, causing her to fall ill and die soon after. Sutherland again becomes depressed, believing that his religious speculations have brought himself and Helen into
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229:. Sutherland retires to a monastery, although his repentance is short lived, and he dies still in doubt. Helen, meanwhile, separates from her husband and retires to a convent, although she is unreconciled with the Church because she maintains that her love for Sutherland is holier than her marriage.
131:
published in 1849. Partly autobiographical, the novel depicts the causes and consequences of a young priest's crisis of faith. Like many of his contemporaries, Froude came to question his
Christian faith in light of early nineteenth century developments in history, theology, and science. Froude was
147:
The novel consists primarily of protagonist
Markham Sutherland's account of the development of his religious ideas and doubts, followed by a brief narrative in which Sutherland's lack of faith leads him and his lover to tragic ends. The novel was condemned by English religious figures and publicly
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to rest and recover from illness, indulging in free religious speculation while there. He befriends Helen
Leonard, who sympathises with his troubles and listens to his doubts. Helen's dull, unloving husband prefers to spend time away from his wife, and leaves her in Sutherland's company for the
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complained of the novel "Froude ought to consume his own smoke and not trouble other people's nostrils." Although recent critics tend to be more positive about the novel's depiction of
Sutherland's speculative crisis, they have maintained the weakness of the ending, attributing it to Froude's
176:
The story of
Markham Sutherland is presented through various letters, journals, and the third-person account of the novel's supposed editor, Arthur. Sutherland, under pressure from his father to become a clergyman, confesses to Arthur his reservations about accepting the
237:
The novel's primary interest comes from its depiction of
Sutherland's religious doubts, which arise from the weakness of a faith based on empirically false historical claims, "old-wives' tales" taken for truth. Instead, Sutherland aims to follow "not
315:"we seem to be in companionship with a spirit who is transfusing himself into our souls, and so vitalising them by his superior energy, that life, both outward and inward, presents itself to us in higher relief, in colours brightened and deepened."
407:. Although Froude was devoted to Newman for several years, and maintained a sentimental affection for the man (which he expressed in his essays on Newman and the Oxford Movement), he ultimately repudiated his beliefs.
246:," spirituality without dogma. However, Froude was not fully satisfied with this formulation, and the Sutherland–Helen plot illustrates the idea that religious speculation and infidelity inevitably lead to immorality.
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On Arthur's advice, Sutherland takes orders, hoping that his doubts will eventually pass when he enters a more active life. Because of the selectivity of his sermons, however, his parishioners begin to suspect him of
213:, claiming that the text of the Bible without clerical guidance is more likely to lead to wickedness than to Christian faith and virtue, his doubts are revealed, and he is forced to resign his position.
201:(who was Froude's chief intellectual influence in later years), but finds no solutions. Tormented by his doubts and subsequent alienation from his family, Sutherland becomes morbidly depressed.
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were harshly critical. Although no longer widely read as a literary work, it remains significant in intellectual history for its accounts of
Victorian scepticism and the
197:
in his early years, but was ultimately unable to accept Newman's doctrines. Sutherland also seeks guidance in the writings of
Victorian historian and sage
637:
Ashton, Rosemary (1989). "Doubting
Clerics: From James Anthony Froude to Robert Elsmere via George Eliot". In Jasper and Wright (ed.).
420:, which Froude later translated and published anonymously. Froude borrowed much of his novel's ending from Goethe, and also used the
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and contemporary English Christianity in general. In particular, Sutherland is concerned about the depiction of God in the
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which became a source of religious doubts for Froude and many of his contemporaries. Critics have also identified
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also drew criticism on literary grounds as being melodramatic and sentimental. Froude himself wrote to his friend
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Stark, Susanne (2003). "A "Monstrous Book" after All? James Anthony Froude and the Reception of Goethe's "
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raised a scandal at its first release, being referred to as "a manual of infidelity" in the
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underlying Goethe's novel to illustrate the relation of an individual to the church.
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was significantly influenced by the novel and by Froude's life. In a review in the
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Badger, Kingsbury (1952). "The Ordeal of Anthony Froude, Protestant Historian".
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In an effort to reconcile with Oxford, Froude refused to allow republication of
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as sources of Sutherland's doubts, and those of many of his contemporaries.
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following its second edition, and in 1858 he formally repudiated the novel.
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By contrast, the novel was positively reviewed by such literary figures as
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More Nineteenth Century Studies: A Group of Honest Doubters
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An Ecclesiastical History of England: The Victorian Church
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that "I cut a hole in my heart and wrote with the blood".
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J. Anthony Froude: The Last Undiscovered Great Victorian
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doctrine. The Movement provided a serious challenge to
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641:. New York: St. Martins.
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632:. London: John Chapman.
717:Modern Language Review
702:Markus, Julia (2005).
687:. New Haven: Yale UP.
389:Richard Hurrell Froude
244:the religion of Christ
240:the Christian religion
216:Sutherland travels to
191:inerrancy of the Bible
706:. New York: Scribner.
624:Froude, James Anthony
520:Willey 129, Ashton 70
33:The Nemesis of Faith
674:. Oxford: Oxford UP.
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