Richard Whately

Richard Whately (1787-1863) is an intriguing figure in John Henry Newman’s development. Through his mentoring and academic support, he taught the gifted young Newman to think for himself. But intellectual independence came at a price. After a close relationship in the mid-1820s, Newman began to steer a course of his own. In the tumultuous early 1830s, their friendship foundered, as they clashed over key theological issues: the authority of the church, the doctrine of the Trinity, the nature of revelation, and the reasonableness of religious belief. Newman had come to think that Whately's theology endangered orthodox Christianity. This conviction shaped his later opposition to other Oriel Noetics, who thought like Whately. Despite their conflicts, Newman drew on Whately's work in logic and rhetoric to formulate his own theory of the relation between faith and reason.

Christian Political Economics, Richard Whately and Irish Poor Law Theory

The Irish poor law debate of the 1830s has largely been overlooked, but is a substantial source in understanding the impact of social theory concerning ‘virtue’ on social policy making in the early nineteenth century and on into the present time. The Chair of the Royal Commission for Inquiring into the Condition of the Poorer Classes in Ireland (1833–36) was the Church of Ireland Archbishop of Dublin, Richard Whately, a leading figure in intellectual endeavour in the first half of the nineteenth century. Although his contributions to theology, economics and education have been reassessed, his central role in poor law thought is not well understood. This article examines the key tenets of his social theory and reassesses their impact on the Irish poor law debate. Whately was an Oxford Noetic (Greek for ‘reasoners’) committed to merging the study of natural theology and political economy in order to encourage ever greater levels of virtue on individual and societal levels. He believed that individual and social lives were designed to advance through the reciprocal exchange of labour, goods and ideas in a free and open market economy. Ireland in the 1830s presented the ideal opportunity for Whately to express his theory of moral growth and social advance in terms of poor law policy, directed towards modifying circumstances to make possible the development of individual abilities while avoiding measures which would encourage vice or discourage virtue.

Economics and Theology after the Separation

The date of the separation of economics from Christian theology is debated, as is its explanation. The process also differs in Britain and America. Richard Whately and Philip Wicksteed’s accounts of the basis of separation in nineteenth-century Britain are considered, and in America the twentieth-century accounts of the impact of the Social Gospel on the founding of the American Economic Association, and of Frank Knight and Reinhold Niebuhr. Knight is a particularly interesting case in that he considered economics to be inadequate on its own while vigorously rejecting the contribution of existing Christian ethics. Economic theory ignored theology, and theology also came to ignore economic theory. The connection between the separation and the wider secularization thesis is discussed, drawing on the work of Charles Taylor.