In early Victorian England there was intense interest in understanding the early Church as an inspiration for contemporary sanctity. This was manifested in a surge in archaeological inquiry and also in the construction of new churches using medieval models. Some Anglicans began to use a much more complicated form of ritual involving vestments, candles, and incense. This "Anglo-Catholic" movement was vehemently opposed by evangelicals and dissenters, who saw this as the vanguard of full-blown "popery." The disputed buildings, objects, and art works were regarded by one side as idolatrous and by the other as sacred and beautiful expressions of devotion. Dominic Janes seeks to understand the fierce passions that were unleashed by the contended practices and artifacts - passions that found expression in litigation, in rowdy demonstrations, and even in physical violence. During this period, Janes observes, the wider culture was preoccupied with the idea of pollution caused by improper sexuality. The Anglo-Catholics had formulated a spiritual ethic that linked goodness and beauty. Their opponents saw this visual worship as dangerously sensual. In effect, this sacred material culture was seen as a sexual fetish. The origins of this understanding, Janes shows, lay in radical circles, often in the context of the production of anti-Catholic pornography which titillated with the contemplation of images of licentious priests, nuns, and monks.

Too often, the Reformers and their doctrines have been caricatured, misrepresented or misappropriated in the service of agendas they would never have recognized, let alone endorsed. Happily, there has been a great deal of fine scholarship in recent years that has exploded some of these myths, but it has not always been accessible to non-specialists. The intention of Celebrating the Reformation is that Christians today will find new cause to rejoice in what God did in the sixteenth century through weak and fallible men and women. These people sought, in their own context, to submit themselves to the word of God and lead his people in a godly and faithful response to the gospel of grace. Three sections deal with the chief Reformers, key doctrines and the Reformation in retrospect. Each contribution seeks to connect its subject to the present, making clear its relevance for today. The Reformation is not a dead movement but a living legacy that can still capture the imagination and encourage men and women in their own Christian discipleship. The contributors are Andrew Bain, Colin R. Bale, Rhys S. Bezzant, Gerald Bray, Martin Foord, David A. Höhne, Chase Kuhn, Andrew Leslie, Edward Loane, John McClean, Joe Mock, Michael J. Ovey, Tim Patrick, Mark D. Thompson, Stephen Tong, Jane Tooher and Dean Zweck.

In Victorian Reformations: Historical Fiction and Religious Controversy, 1820-1900, Miriam Elizabeth Burstein analyzes the ways in which Christian novelists across the denominational spectrum laid claim to popular genres—most importantly, the religious historical novel—to narrate the aftershocks of 1829, the year of Catholic Emancipation. Both Protestant and Catholic popular novelists fought over the ramifications of nineteenth-century Catholic toleration for the legacy of the Reformation. But despite the vast textual range of this genre, it remains virtually unknown in literary studies. Victorian Reformations is the first book to analyze how “high” theological and historical debates over the Reformation’s significance were popularized through the increasingly profitable venue of Victorian religious fiction. By putting religious apologists and controversialists at center stage, Burstein insists that such fiction—frequently dismissed as overly simplistic or didactic—is essential for our understanding of Victorian popular theology, history, and historical novels. Burstein reads “lost” but once exceptionally popular religious novels—for example, by Elizabeth Rundle Charles, Lady Georgiana Fullerton, and Emily Sarah Holt—against the works of such now-canonical figures as Sir Walter Scott, Charles Dickens, and George Eliot, while also drawing on material from contemporary sermons, histories, and periodicals. Burstein demonstrates how these novels, which popularized Christian visions of change for a mass readership, call into question our assumptions about the nineteenth-century historical novel. In addition, her research and her conceptual frameworks have the potential to influence broader paradigms in Victorian studies and novel criticism.

Miriam Elizabeth Burstein studies the Protestant Reformation as it is represented and continually rewritten in 19th-century and Victorian fiction.

Assembled from a series of newspaper articles first published in the newspaper *Morning Chronicle* throughout the 1840s, this exhaustively researched, richly detailed survey of the teeming street denizens of London is a work both of groundbreaking sociology and salacious voyeurism. In an 1850 review of the survey, just prior to its initial book publication, William Makepeace Thackeray called it "tale of terror and wonder" offering "a picture of human life so wonderful, so awful, so piteous and pathetic, so exciting and terrible, that readers of romances own they never read anything like to it." Delving into the world of the London "street-folk"-the buyers and sellers of goods, performers, artisans, laborers and others-this extraordinary work inspired the socially conscious fiction of Charles Dickens in the 19th century as well as the urban fantasy of Neil Gaiman in the late 20th. Volume I explores the lives of: the "wandering tribes" costermongers sellers of fish, fruits and vegetables sellers of books and stationery sellers of manufactured goods women and children on the streets and more. English journalist HENRY MAYHEW (1812-1887) was a founder and editor of the satirical magazine *Punch.*

This book is a study of the relationships between social thought, social policy and politics in Victorian Britain. Goldman focuses on the activity of the National Association for the Promotion of Social Science, known as the Social Science Association. For three decades this served as a forum for the discussion of Victorian social questions and as an influential adviser to governments, and its history discloses how social policy was made in these years. The Association, which attracted many powerful contributors, including politicians, civil servants, intellectuals and reformers, had influence over policy and legislation on matters as diverse as public health and women's legal and social emancipation. The SSA reveals the complex roots of social science and sociology buried in the non-academic milieu of nineteenth-century reform. And its influence in the United States and Europe allows for a comparative approach to political and intellectual development in this period.

This study, first published in 1987, focuses on Victorian approaches to the moral reformation of prisoners, and aims to emphasise the ways in which the human value and social inclusion of prisoners were pursued. The author begins by discussing the evangelical view of social problems and human value in early-industrial Britain as well as the ‘associationist’ psychological analysis of human attitude developed by theorists from John Locke to Jeremy Bentham. The workings of these two theoretical frameworks in the practice of British prisons are then analyses, arguing that by 1860 both theories were basic to the approach to the incarceration of wrongdoers. After 1860 the picture changed radically to an unambiguous deterrent severity. This was linked to a more ‘scientific’ and evolutionist analysis of human conduct and attitude; theological objections to reformism were also brought into play. In the last forty years of the nineteenth century prisoners came to be seen as constitutionally inferior beings for whom no hope of reform could be generally entertained. This title will be of interest to students of history and of criminology.