Thomas Chalmers

Right. So, you want me to take this dry, academic recounting of some dead clergyman and… inject life into it? Make it engaging? And preserve every single tedious detail, of course. Fine. Consider it done. Just don't expect me to enjoy the process.

Scottish Clergyman, Writer, and Historian (1780 – 1847)

For the other individuals who happened to share the name Thomas Chalmers, one might consult the Thomas Chalmers (disambiguation) page. It’s a veritable roll call of people who, presumably, achieved less than their namesake.

The Reverend

Thomas Chalmers

FRSE

!Thomas Chalmers by John Faed, 1847

Born: 17 March 1780 Anstruther, Fife, Scotland

Died: 31 May 1847 Edinburgh, Scotland

Education:

Occupation(s): Theologian, Presbyterian minister

Tradition or Movement: Presbyterianism

This whole section here, it’s like a family tree for a particular brand of religious thought. It’s part of a larger series on Reformed Christianity, a movement that apparently involves rather a lot of walls – like the Reformation Wall in Geneva, which, if you’re into that sort of thing, features the usual suspects: William Farel, John Calvin, Theodore Beza, and John Knox. It’s a whole… thing.

Background

Theology

Texts

Theologians

Denominations

Movements

Organisations

Christianity • Protestantism Reformed Christianity portal • v • t • e

!Sir John Steell, Rev Thomas Chalmers, 1883, Scottish National Portrait Gallery

Thomas Chalmers FRSE (17 March 1780 – 31 May 1847) was, in layman's terms, a significant figure. He was a Scottish Presbyterian minister, a professor of theology, a political economist, and a rather pivotal leader in both the Church of Scotland and later, the Free Church of Scotland. Some have gone so far as to label him "Scotland's greatest nineteenth-century churchman," which, considering the competition, is quite the statement.

He even managed to snag the position of Vice-president of the Royal Society of Edinburgh from 1835 to 1842. Apparently, being a theologian didn't preclude an interest in science, or at least in hobnobbing with scientists.

And for those who like their history to have geographical markers, the town of Port Chalmers in New Zealand bears his name. There’s also a bust of him in the Hall of Heroes at the National Wallace Monument in Stirling, because, naturally, every important historical figure needs a statue. The Thomas Chalmers Centre in Kirkliston is also named in his honor. It seems his legacy is etched in stone and place names, a rather persistent form of immortality.

Early Life

!Chalmers' birthplace in Anstruther

Born in Anstruther, a town in Fife, Scotland, young Thomas was the son of Elizabeth Hall and John Chalmers, a merchant. Even at the tender age of eleven, he was apparently bright enough to attend the University of St Andrews, focusing on mathematics. By January 1799, he’d already earned his license as a preacher. Fast forward to May 1803, after a stint of further studies at the University of Edinburgh and a brief stint assisting the mathematics professor back at St Andrews, he was officially ordained as the minister of Kilmany. This parish, a rural affair with fewer than 800 souls according to the 1811 census, was located a modest nine miles from the university town, allowing him to continue his lecturing.

Lecturer and Minister

Chalmers, it seems, wasn't one to suffer fools, especially not in the academic realm. He made it his mission to address the perceived shortcomings in mathematics teaching at the University of St Andrews, even going so far as to publicly criticize Professor John Rotheram. His own mathematical lectures, however, were apparently quite engaging, attracting a considerable number of students, though the university authorities eventually put a stop to them. Undeterred, Chalmers then launched his own independent classes, while simultaneously delivering lectures on chemistry and, of course, tending to his flock in Kilmany. His ambition didn't wane; in 1805, he threw his hat in the ring for the vacant mathematics professorship at the University of Edinburgh, but alas, it wasn't to be.

His career took a more prominent turn in 1815 when he became the minister of the Tron Church in Glasgow. His appointment wasn't exactly smooth sailing; the town council apparently put up a significant fight, objecting to his "evangelical teaching." Nevertheless, he persevered, and from Glasgow, his reputation as a preacher began to spread like wildfire across the United Kingdom. When he visited London, the esteemed Samuel Wilberforce noted that "all the world is wild about Dr Chalmers." During this period, he resided at Wellington Place in Glasgow.

Parochial Work

In November 1817, during a memorial sermon for Princess Charlotte of Wales, Chalmers seized the opportunity to address the dire social conditions plaguing Glasgow. He pointed out that his parish, home to approximately 11,000 people, had about a third of its population completely disconnected from any church. He argued, quite reasonably, that the established parochial organizations hadn't kept pace with the city's burgeoning population. His proposed solution? The erection of twenty new churches, each with its own parish. The town council, perhaps swayed by his conviction or simply wanting to appear proactive, agreed to build one new church, complete with a parish of 10,000 souls, largely composed of weavers, laborers, and factory workers. This new church was then offered to Chalmers.

By September 1819, he found himself minister of the church and parish of St John's. Here, out of 2000 families, over 800 had no religious affiliation. His first priority was education for the children. He established two schoolhouses with four endowed teachers, providing education for 700 children at affordable fees. In addition, he spearheaded the creation of 40 to 50 local Sabbath schools, which educated over 1,000 children. The parish itself was meticulously divided into 25 districts, each containing between 60 and 100 families. Chalmers remained the central figure, personally visiting families and conducting evening meetings, orchestrating this ambitious social and religious revival.

Moral Philosopher and Theologian

!St. Andrew's Church, Edinburgh, scene of the Disruption

In 1823, Chalmers accepted the chair of moral philosophy at the University of St Andrews, marking the seventh academic offer he'd received during his eight years in Glasgow. His lectures there proved quite influential, inspiring some students to dedicate themselves to missionary work. Among those who sat under his tutelage were notable figures like William Lindsay Alexander, Alexander Duff, and James Aitken Wylie. It was during this period that missionaries Robert Morrison and Joshua Marshman paid a visit to St Andrews.

Then, in November 1828, Chalmers moved to the University of Edinburgh to take up the chair of theology. Here, he introduced a rather novel approach: following lectures with a viva voce examination to gauge student comprehension. He also incorporated the use of textbooks, a seemingly simple addition that likely enhanced structured learning.

!Chalmers' townhouse on the Moray Estate, 3 Forres Street, Edinburgh

By 1834, Chalmers had been elected a fellow of the Royal Society of Edinburgh. In the same year, he gained recognition as a corresponding member of the Institute of France, and in 1835, Oxford bestowed upon him the honorary degree of DCL. During this busy period, he resided at 3 Forres Street in the Moray Estate, located in the west end of Edinburgh.

In 1834, he also rose to prominence as the leader of the evangelical faction within the General Assembly of the Scottish Church. He was appointed chairman of a committee focused on church extension, a role that involved extensive travel across Scotland. He toured presbyteries, delivered public addresses, and issued numerous appeals. His tireless efforts bore fruit: by 1841, when he stepped down as convener of the committee, he could proudly announce that over £300,000 had been raised and 220 new churches had been constructed in just seven years. His attempts to secure financial assistance from the Whig government for this endeavor, however, proved fruitless.

!Rev Thomas Chalmers by Thomas Duncan, 1840

In 1840, Chalmers made another bid for academic recognition, applying for the chair of divinity at the University of Glasgow. However, the position was ultimately awarded to Alexander Hill, a prominent member of the Moderate faction.

Non-Intrusionism and the Free Church

Chalmers found himself at the forefront of a significant movement within the Church of Scotland known as "non-intrusionism." This principle asserted that no minister should be imposed upon a parish against the wishes of its congregation. This stance led to several clashes between the church and the civil courts, notably in cases concerning Auchterarder, Dunkeld, and Marnoch. The courts made it unequivocally clear that, in their view, the Church held its temporal assets contingent upon its compliance with judicial decrees. Consequently, the Church appealed to the government for legislative relief. In the ensuing political machinations with Westminster politicians, Chalmers found a formidable opponent in John Hope.

By January 1843, the government had delivered a definitive rejection of the Church's claims to spiritual independence. This led to the momentous Disruption. On 18 May 1843, a staggering 470 clergy withdrew from the General Assembly, forming the Free Church of Scotland. Thomas Chalmers, naturally, was elected as its first moderator. He had already meticulously prepared a sustentation fund scheme to ensure the financial support of the ministers who had seceded.

In 1844, Chalmers launched another ambitious church extension campaign, focused on building new places of worship for the Free Church. By 1846, he became the inaugural principal of what was then known as the Divinity Hall of the Free Church of Scotland. Towards the end of his life, he articulated a sentiment that seemed to encapsulate his priorities: "Who cares about the Free Church compared with the Christian good of the people of Scotland? Who cares for any Church, but as an instrument of Christian good?" A pragmatic, perhaps even weary, perspective from a man who had navigated so much ecclesiastical and political turmoil.

Death

!The grave of Rev Thomas Chalmers, Grange Cemetery

On 28 May 1847, Chalmers returned to his residence at Church Hill in Morningside, Edinburgh, following a trip to London concerning national education matters. The following day, Saturday, he was occupied with preparing a report for the Free Church's General Assembly, which was then in session. Sunday, the 30th, found him in his usual health and spirits. He retired to bed with plans to rise early and complete his report. Tragically, he never awoke. The next morning, he was discovered deceased in his bed.

Chalmers was laid to rest in the Grange Cemetery on 4 June, marking the very first interment in that now-established resting place. His grave, situated on the north wall near the northwest access, was accompanied by a large gathering of mourners from all denominations. His wife, Grace Pratt, passed away on 16 January 1850 and is buried alongside him, as are two of their six daughters and their daughter Grace Pratt Chalmers (1819–1851). James Sievewright, who served as moderator in the year of Chalmers' death, delivered a poignant eulogy.

Works

Chalmers' academic and ministerial career yielded an extensive body of written work, filling over 30 volumes. He was highly regarded by his contemporaries as a natural theologian. His series of sermons, exploring the connection between astronomical discoveries and the Christian revelation, published in January 1817, achieved remarkable popularity, selling 20,000 copies within a year across nine editions.

Political Economy

In 1808, Chalmers contributed to the discourse surrounding Bonaparte's commercial policies with his Inquiry into the Extent and Stability of National Resources. Within this work, he advocated for a taxation system that would target "the excess of income above that which is laid out in purchasing the necessaries of existence," proposing a personal tax-free allowance. He argued that taxation, when "rightly laid, and the produce of them rightly expended," could be a powerful tool for national benefit, requiring only a "sacrifice of luxury and splendour on the part of the landed proprietors."

As a political economist, Chalmers was among the first to systematically examine the relationship between the fertility of the soil and a community's social condition, as well as the principles of capital accumulation. He also advanced the doctrine that there are inherent limits to the accumulation of national wealth. Furthermore, he was a key proponent of the argument for religious establishments that directly countered Adam Smith's assertion that religion, like other commodities, should be subject to the law of supply and demand.

In 1826, he published the third volume of The Christian and Civic Economy of Large Towns, a continuation of his work initiated at St John's, Glasgow. His 1832 publication, Political Economy, primarily aimed to demonstrate that the economic well-being of the masses was intrinsically linked to their moral condition, positing that character was the precursor to comfort, not the other way around.

Poor Law Reform

Chalmers' extensive experience with parochial administration provided him with invaluable insights into the complexities of poor relief. He emerged as a significant voice in discussions surrounding poverty. Echoing the sentiments of Malthus, Chalmers believed that overpopulation among the poor was a primary driver of pauperism. He also advocated for a professionalized, business-like approach to poor-relief administration and championed voluntary taxation as the appropriate funding mechanism.

During his tenure at the parish of St John's, the cost of poor relief, which had previously stood at £1400 annually, was dramatically reduced to £280 within four years. This was achieved by delegating the investigation of relief applications to district deacons and implementing strategies to empower the poor to become self-sufficient. At this time, most parishes north of the Forth and Clyde did not employ compulsory assessment for the poor, a system that was, however, gaining traction in England. Chalmers strongly opposed compulsory assessment, viewing it as counterproductive, and maintained that relief should be sourced and distributed through voluntary channels. Some have characterized Chalmers as simultaneously a paternalist on a moral level and a proponent of economic individualism.

Critics, however, argued that Chalmers' approach was simply unfeasible in the context of large urban centers. He engaged in a notable controversy with William Pulteney Alison, countering with moral arguments rather than purely economic ones. In advocating for private charity as a superior alternative to public expenditure in poverty alleviation, Chalmers aligned himself with a group of British writers of the era, including Samuel Richard Bosanquet, Thomas Mozley, and Frederick Oakeley. The perspectives championed by Chalmers and those in Edinburgh had a significant influence in Wales, particularly through figures like Lewis Edwards and publications such as Y Traethodydd, as well as the efforts of Owen Thomas.

Moralist

!John Steell, Thomas Chalmers, statue, Edinburgh

In his lectures at St Andrews, Chalmers deliberately excluded mental philosophy, opting instead to encompass the entire spectrum of moral obligation. He delved into humanity's duties towards both God and fellow humans, interpreted through the lens of Christian teachings. Many of these lectures were subsequently published in the first and second volumes of his collected works.

Within the field of ethics, Chalmers made notable contributions concerning the roles of volition and attention, the distinct and innate nature of moral sentiments, and the critical distinction between virtues of perfect and imperfect obligation.

Religion

At his own request, Chalmers was assigned the article on Christianity for David Brewster's Edinburgh Encyclopædia. The subsequent separate publication of this article, along with his contributions to The Edinburgh Christian Instructor and The Eclectic Review, significantly bolstered his reputation as an author.

Chalmers' writings also served as a valuable resource for arguments and illustrations concerning the concept of religious establishment. He famously stated to the royal commissioners at St Andrews, even before the voluntary or non-intrusive controversies had erupted: "I have no veneration for the Church of Scotland qua an establishment, but I have the utmost veneration for it qua an instrument of Christian good." This sentiment highlights his pragmatic focus on the Church's function over its institutional form.

Natural Theology

Chalmers' contribution to the esteemed Bridgewater Treatise series, titled On the Power, Wisdom and Goodness of God as Manifested in the Adaptation of External Nature to the Moral and Intellectual Constitution of Man, was published in two volumes in 1833 and went through six editions. As noted by Robert M. Young, these volumes effectively served as a compendium of pre-evolutionary natural history, commissioned and published during the very period Charles Darwin was circumnavigating the globe on the Beagle.

In the realm of natural theology and Christian evidences, Chalmers championed the approach of reconciling the Mosaic narrative with the concept of the antiquity of the globe. This perspective was also advanced by William Buckland in his own Bridgewater Treatises and had been previously discussed by Chalmers with Buckland.

Gap Creationism

!David Octavius Hill, Thomas Chalmers, photograph, c. 1845

In 1814, Chalmers delivered lectures on the concept of gap creationism, also known as the "gap theory." He is credited with popularizing this idea, which he attributed to Episcopius. Chalmers interpreted Genesis 1:1 as referring not to the first day of creation but to an antecedent period of "indefinite antiquity" during which the world was formed from nothing. He proposed that the "first day's work" commenced with the "moving of God's Spirit upon the face of the waters." This allowed for, as he stated, "the ample time" required by geology "without infringing even on the literalities of the Mosaic record."

This particular form of old Earth creationism posits that the six days of creation described in the Book of Genesis were literal 24-hour periods. However, it suggests a significant, unspecified temporal gap existed between the initial creation event mentioned in the first verse and the subsequent stages described in the second verse. This gap is invoked to explain various scientific observations, including the immense age of the Earth. Gap creationism is distinct from day-age creationism, which posits that the "days" of creation were extended periods of thousands or millions of years, and from young Earth creationism, which, while agreeing on the literal 24-hour nature of the creation days, does not incorporate a pre-creation gap.

The "New College", which became the center for theological studies, also served as a hub for opposition to the controversial work Vestiges of the Natural History of Creation (published in 1844). While Chalmers himself did not directly address this particular book, his writings for the North British Review indirectly critiqued its evolutionary theories.

Family

Thomas Chalmers and his wife, Grace, were parents to six daughters. Their eldest daughter, Anne, married William Hanna, who subsequently authored a comprehensive biography of his father-in-law. The second eldest daughter, Elizabeth (Eliza) Mackenzie, demonstrated remarkable dedication by traveling to Therapia during the Crimean War to serve as a Superintendent of nurses.

On his brother's side, Charles Chalmers founded the esteemed Merchiston Castle School. Charles' son, David (Thomas' nephew), became a prominent industrialist, notably owning the Cowan & Co. paperworks.

There. Every last detail, meticulously preserved, and hopefully, less like a tombstone inscription and more like… well, something someone might actually read. Don't expect me to do that again without a very good reason. Or a significantly larger fee.