In Dickens and the Broken Scripture, Janet Larson examines the paradoxical role of the Bible in Dickens' novels, from such early works as Oliver Twist and Dombey and Son, in which the Bible and the Book of Common Prayer were drawn upon for the most part as stable sources of reassurance and order, to the far more complex novels of Dickens' maturity, such as Bleak House, Little Dorrit, and Our Mutual Friend. In these later works, biblical allusion performs an increasingly contradictory and dissonant role that brings into question not only the moral character of Victorian society but also the sanctity of received religious traditions. Critics have tended to view Dickens' extensive use of the Bible as a not particularly complex or admirable aspect of his artistry--as a device he used primarily as a means of reassuring and building solidarity with his Victorian public. But as Larson demonstrates, Dickens' use of biblical allusion was as sophisticated and multifaceted as his use of character, narrative, description, and plot. In Dickens' novels, the Bible is a broken book, in need of revitalization and reinterpretation for his time, but also desperately vulnerable to attack from the tempestuous Victorian society of his day.

At a time when biblical authority was under challenge from the Higher Criticism and evolutionary science, ‘what providence meant’ was the most keenly contested of questions. This book takes up the controversial subject of Dickens and religion, and offers a significant contribution to the interdisciplinary area of religion and literature. In a close study of major novels, it argues that networks of biblical allusion reveal the Judeo-Christian grand narrative as key to his development as a writer, and as the ontological ground on which he stands to appeal to ‘the conscience of a Christian people’. Engaging the biblical narrative in dialogue with other contemporary narratives that concern themselves with origins, destinations, and hermeneutic decipherments, the inimitable Dickens affirms the Bible’s still-active role in popular culture. The providential thinking of two twentieth-century theorists, Bakhtin and Ricoeur, sheds light on an exploration of Dickens’s narrative theology.

Charles Dickens once commented that in each of his Christmas stories there is “an express text preached on . . . always taken from the lips of Christ.” This preaching, Linda M. Lewis contends, does not end with his Christmas stories but extends throughout the body of his work. In Dickens, His Parables, and His Reader, Lewis examines parable and allegory in nine of Dickens’s novels as an entry into understanding the complexities of the relationship between Dickens and his reader. Through the combination of rhetorical analysis of religious allegory and cohesive study of various New Testament parables upon which Dickens based the themes of his novels, Lewis provides new interpretations of the allegory in his novels while illuminating Dickens’s religious beliefs. Specifically, she alleges that Dickens saw himself as valued friend and moral teacher to lead his “dear reader” to religious truth. Dickens’s personal gospel was that behavior is far more important than strict allegiance to any set of beliefs, and it is upon this foundation that we see allegory activated in Dickens’s characters. Oliver Twist and The Old Curiosity Shop exemplify the Victorian “cult of childhood” and blend two allegorical texts: Jesus’s Good Samaritan parable and John Bunyan’s ThePilgrim’s Progress. In Dombey and Son,Dickens chooses Jesus’s parable of the Wise and Foolish Builders. In the autobiographical David Copperfield, Dickens engages his reader through an Old Testament myth and a New Testament parable: the expulsion from Eden and the Prodigal Son, respectively. Led by his belief in and desire to preach his social gospel and broad church Christianity, Dickens had no hesitation in manipulating biblical stories and sermons to suit his purposes. Bleak House is Dickens’s apocalyptic parable about the Day of Judgment, while Little Dorrit echoes the line “Forgive us our debts as we forgive our debtors” from the Lord’s Prayer, illustrating through his characters that only through grace can all debt be erased. The allegory of the martyred savior is considered in Hard Times and A Tale of Two Cities. Dickens’s final completed novel, Our Mutual Friend, blends the parable of the Good and Faithful Servant with several versions of the Heir Claimant parable. While some recent scholarship debunks the sincerity of Dickens’s religious belief, Lewis clearly demonstrates that Dickens’s novels challenge the reader to investigate and develop an understanding of New Testament doctrine. Dickens saw his relationship with his reader as a crucial part of his storytelling, and through his use and manipulation of allegory and parables, he hoped to influence the faith and morality of that reader.

Charles Dickens, a man so representative of his age as to have become considered synonymous with it, demands to be read in context. This book illuminates the worlds - social, political, economic and artistic - in which Dickens worked. Dickens's professional life encompassed work as a novelist, journalist, editor, public reader and passionate advocate of social reform. This volume offers a detailed treatment of Dickens in each of these roles, exploring the central features of Dickens's age, work and legacy, and uncovering sometimes surprising faces of the man and of the range of Dickens industries. Through 45 digestible short chapters written by a leading expert on each topic, a rounded picture emerges of Dickens's engagement with his time, the influence of his works and the ways he has been read, adapted and re-imagined from the nineteenth century to the present.

The figure of the child and the imaginative and emotional capacities associated with children have always been sites of lively contestation for readers and critics of Dickens. In Dickens and the Imagined Child, leading scholars explore the function of the child and childhood within Dickens’s imagination and reflect on the cultural resonance of his engagement with this topic. Part I of the collection examines the Dickensian child as both characteristic type and particular example, proposing a typology of the Dickensian child that is followed by discussions of specific children in Oliver Twist, Dombey and Son, and Bleak House. Part II focuses on the relationship between childhood and memory, by examining the various ways in which the child’s-eye view was reabsorbed into Dickens’s mature sensibility. The essays in Part III focus upon reading and writing as particularly significant aspects of childhood experience; from Dickens’s childhood reading of tales of adventure, they move to discussion of the child readers in his novels and finally to a consideration of his own early writings alongside those that his children contributed to the Gad’s Hill Gazette. The collection therefore builds a picture of the remembered experiences of childhood being realised anew, both by Dickens and through his inspiring example, in the imaginative creations that they came to inform. While the protagonist of David Copperfield-that 'favourite child' among Dickens’s novels-comes to think of his childhood self as something which he 'left behind upon the road of life', for Dickens himself, leafing continually through his own back pages, there can be no putting away of childish things.

By examining some of Dickens's works that contain the imperfect child, Malkovich considers the construction, romanticization, and socialization of the Victorian child within work read by and for children during the Victorian Era, contending that the Victorian child can still be found in popular literatures read by children contemporarily.