Introduction
Authors: Ledger-Lomas Michael 
Published: May 2017

The nineteenth century was a very good century for Congregationalism in England and Wales. This chapter documents the significant numerical growth it achieved during this period, and its energetic efforts in the area of missions, both foreign and domestic. Congregationalists provided the lifeblood of the large, well-funded London Missionary Society, and the most celebrated missionary of the age, David Livingstone, was a Scottish Congregationalist. Throughout this chapter the question of whether generalizations about Congregationalism in England were also true of Wales, Scotland, and Ireland is kept in view. This chapter explores the denomination’s raison d’être in its distinctive view of church polity as local and the way that it was increasingly in tension with the strong trend towards greater union among the churches. Founded in 1831, the Congregational Union of England and Wales waxed stronger and stronger as the century progressed, and Congregational activities became progressively more centralized. Although women were excluded from almost all official positions in the churches and the Congregational Unions and generally were erased from denominational histories, they were nevertheless often members with full voting rights at a time when this was not true in civic elections. Women were also the force behind the social life of the congregations, including the popular institutions of the church bazaar and tea meeting. They were the main energizing power behind works of service and innumerable charitable and outreach efforts and organizations, as well as playing a significant part in fundraising. The self-image of Victorian Congregationalism as representing the middle classes is explored, including the move towards Gothic architecture and the ideal of the learned ministry. A mark of their social aspirations, the Congregational Mansfield College, founded in 1886, was the first Protestant Dissenting Oxbridge college. Congregationalists also gave leadership to the movement towards a more liberal theological vision, to an emphasis on ‘Life’ over dogma. English, Welsh, Scottish, and Irish Congregationalists all participated in a move away from the Calvinist verities of their forebears. Increasingly, many Congregational theologians and ministers were unwilling to defend traditional doctrines in regards to substitutionary atonement; biblical inspiration, historicity, authorship, dating, and composition; and eternal punishment. A particularly important theme is Congregationalism’s prominent place of leadership in Dissenting politics. The Liberation Society, which led the campaign for the disestablishment of the Church of England, was founded by the Congregational minister Edward Miall in 1844, and Dissenting Members of Parliament were disproportionately Congregationalists. Many Christians emphatically and passionately knew themselves to be Dissenters who were relatively indifferent about which Nonconformist denomination they made their spiritual home. In such an environment, Congregationalism reaped considerable, tangible benefits for being widely recognized as the quintessential Dissenting denomination.