Muscular Christianity

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File:Muscular Christianity Gruger.jpg
Illustration by F. R. Gruger for the novel Hepsey Burke, by F. N. Westcott, 1915. The Episcopal rector Donald Maxwell (left) gets little pay because of interference from Sylvester Bascom (right) so Maxwell shovels stone to support himself and his wife. Here, he confronts Bascom, who accuses him of having no pride.

Muscular Christianity is a Christian commitment to piety and physical health, basing itself on the New Testament, which sanctions the concepts of character (Philippians 3:14) and well-being (1 Corinthians 6:19–20).[1][2][3]

The movement came into vogue during the Victorian era and stressed the need for energetic Christian evangelism in combination with an ideal of vigorous masculinity. Historically, it is most associated with the English writers Charles Kingsley and Thomas Hughes, and in Canada with Ralph Connor, though the name was bestowed by others. Kingsley and Hughes promoted physical strength and health as well as an active pursuit of Christian ideals in personal life and politics. Muscular Christianity has continued itself through organizations that combine physical and Christian spiritual development.[4] It is influential within both Catholicism and Protestantism.[5][6]

Origins

Caring. Honesty. Responsibility. Respect. "For physical training has some value, but Godliness has value for all things." 1 Timothy 4.8.
A mural in a YMCA emphasizing godliness and physical health.

Muscular Christianity can be traced back to Paul the Apostle, who used athletic metaphors to describe the challenges of a Christian life.[7] However, the explicit advocacy of sport and exercise in Christianity did not appear until 1762, when Rousseau's Emile described physical education as important for the formation of moral character.[8]

The term "Muscular Christianity" became well known in a review by the barrister T. C. Sandars of Kingsley's novel Two Years Ago in the February 21, 1857 issue of the Saturday Review.[7][9] (The term had appeared slightly earlier.)[10] Kingsley wrote a reply to this review in which he called the term "painful, if not offensive",[11] but he later used it favourably on occasion.[12] Hughes used it in Tom Brown at Oxford; saying that it was "a good thing to have muscled, strong and well-exercised bodies," he specified, "The least of the muscular Christians has hold of the old chivalrous and Christian belief, that a man's body is given him to be trained and brought into subjection, and then used for the protection of the weak, the advancement of all righteous causes, and the subduing of the earth which God has given to the children of men."[13]

In addition to the beliefs stated above, muscular Christianity preached the spiritual value of sports, especially team sports. As Kingsley said, "games conduce, not merely to physical, but to moral health".[14] An article on a popular nineteenth-century Briton summed it up thus: "John MacGregor is perhaps the finest specimen of muscular Christianity that this or any other age has produced. Three men seemed to have struggled within his breast—the devout Christian, the earnest philanthropist, the enthusiastic athlete."[15]

The idea was controversial. For one example, a reviewer mentioned "the ridicule which the 'earnest' and the 'muscular' men are doing their best to bring on all that is manly", though he still preferred "'earnestness' and 'muscular Christianity'" to eighteenth-century propriety.[16] For another, a clergyman at Cambridge University horsewhipped a friend and fellow clergyman after hearing that he had said grace without mentioning Jesus because a Jew was present.[17] A commentator said, "All this comes, we fear, of Muscular Christianity."[18]

Influence

By 1901, muscular Christianity was influential enough in England that one author could praise "the Englishman going through the world with rifle in one hand and Bible in the other" and add, "If asked what our muscular Christianity has done, we point to the British Empire."[19]

File:George Wilson Buffalo Bills prayer.jpg
The American football player George Wilson prays before a game. Wilson "says he always carries his Christian faith with him"[20] and has received awards for service to the community.[21]

Muscular Christianity spread to other countries in the 19th century. It was well entrenched in Australian society by 1860, though not always with much recognition of the religious element.[22] In the United States it appeared first in private schools and then in the YMCA and in the preaching of evangelists such as Dwight L. Moody.[23] (The addition of athletics to the YMCA led to, among other things, the invention of basketball and volleyball.) Parodied by Sinclair Lewis in Elmer Gantry (though he had praised the Oberlin College YMCA for its "positive earnest muscular Christianity") and out of step with theologians such as Reinhold Niebuhr, its influence declined in American mainline Protestantism. Nonetheless, it was felt in such evangelical organizations as the Fellowship of Christian Athletes, Athletes in Action, and the Promise Keepers.[24]

In the 21st century, the push for a more masculine Christianity has been made by New Calvinist pastors such as John Piper, who claims, "God revealed Himself in the Bible pervasively as king not queen; father not mother. Second person of the Trinity is revealed as the eternal Son not daughter; the Father and the Son create man and woman in His image and give them the name man, the name of the male." Because of this, Piper contends "that God has given Christianity a masculine feel."[25]

In 2012, athletes such as Tim Tebow, Manny Pacquiao, Josh Hamilton, and Jeremy Lin have also exemplified Muscular Christianity through sharing their faith with their fans.[26][27]

See also

References

  1. ↑ Lua error in package.lua at line 80: module 'strict' not found.
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  6. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  7. ↑ 7.0 7.1 Watson, Nick J. Muscular Christianity in the modern age. Sport and spirituality (2007), pages 81–82.
    Athletic metaphors attributed to Paul:
  8. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  9. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  10. ↑ Lua error in package.lua at line 80: module 'strict' not found. The article is a review of a book of lectures by the theologian Alexandre Vinet.
  11. ↑ Watson, Weir, and Friend, paragraph 6.
  12. ↑ Lua error in package.lua at line 80: module 'strict' not found. Quoted by Lua error in package.lua at line 80: module 'strict' not found.
  13. ↑ Chapter 11, quoted by Ladd and Mathisen.
  14. ↑ Lua error in package.lua at line 80: module 'strict' not found. Quoted by Ladd and Mathisen).
  15. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  16. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  17. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  18. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  19. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  20. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  21. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  22. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  23. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  24. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  25. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  26. ↑ Lua error in package.lua at line 80: module 'strict' not found.
  27. ↑ Lua error in package.lua at line 80: module 'strict' not found.

Literature

External links

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